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Srom  f^e  feifirari?  of 

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^cimuef  (gtifPer  (jSrecftinribge  feon^ 

to  f ^e  feiBratg  of 

(Princeton  C^eofogtcaf  ^emindrj^ 


SERMONS 


BY  THE  LATE 


REV.  WILLIAM  ASHMEAD. 


WITH 


E  J^emoiir  oi  nC!$  HiCr. 


PHILADELPHIA: 

PUBLISHED  BY  TOWAR,  J.  &  D.  M.   HOGAN. 
No.  2S5  Market  Street. 

1830. 


Eastern  District  of  Penntylvania.  to  roU : 

ttttttt         BE  IT  REMEMBERED,  that  on  the  twentieth  day  of  September,  in 

ih»*tJ    '''®  fifty-fifth   yeaf  of  the    Independence  of  the  United  States   of  Aine» 

Utt+U    i-ica,  A.  D.  1830,  Clara  F.  Asiimtad,  of  the  said  Distvict,  has  deposited  in 

this  office  the  title  of  a  Book,  the  right  whereof  she  claims  as  i>roprietor,  in  the 

■words  fiillowing,  to  wit: 

SERMONS  OF  THE  LATE  REV.  WILLIAM  ASHMEAD. 
With  a  Memoir  of  his  Life. 
In  conformity  to  the  act  of  the  Congress  of  the  United  States,  intituled,  "an  act 
for  the  encumagcment  of  learning,  by  securing  the  copies  of  maps,  charts,  and 
books,  to  the  authors  and  proprietors  if  such  copies,  during  the  times  therein  men- 
tioned"—and  also  to  the  act,  entitled,  "an  act  supplementary  to  an  act,  entitled , 
'an  act  for  the  mcouiagement  of  learning,  by  securing  the  copies  of  maps,  charts, 
and  Ivioks  to  ihe  author*  and  proprietors  of  such  copies  during  the  times  therein 
mentioned,'  and  extending  the  l>eiiefits  thereof  to  the  arts  of  designing,  engraving, 
and  etching  historical  and  other  prints." 

D.  CALDWELL, 
Clerk  of  the  Eastern  District  of  Pennsylvania. 


TO  THE 


FIRST  PRESBYTERIAN  CHURCH 


OF  LANCASTER,  PENNSYLVANIA, 


Airs    TO    THE 


SECOND  PRESBYTERIAN  CHURCH 


OF  CHARLESTON,  SOUTH  CAROLINA, 


2rni]$  s^oiumc 


IS  RESPECTFULLY   DEDICATED. 


CONTENTS. 


31 


36 


Page- 

7 

Memoir  of  tlie  Author, 

SERMON  I. 
Ton  xi   7  8   9  — "  Canst  thou  by  searching  find  out  God  >  canst  thou  find 
out  the  Almighty  unto  perfection  >  It  is  as  high  as  heaven  ;  what  canst 
thou  do  >  deeper  than  hell ;  what  canst  thou  know  ?  The  measure  there- 
of is  longer  than  the  eartli,  and  broader  than  the  sea. 

SERMON  II. 

EccLEsiASTES  xii.  7-  (Last  Clause.)-"  And  the  spirit  shaU  return  unto 
God  who  gave  it." 

SERMON  in. 

Psalm  xv.-Lord,  who  shall  abide  in  thy  tabernacle  ?  who  shall  dwell  in 
thy  holy  hill  >  He  that  walketh  uprightly,  and  worketh  righteousness, 
and  speaketh  the  truth  in  his  heart.  He  that  backb.teth  not  with  h.s 
tongue,  nor  doeth  evil  to  his  neighbour,  nor  taketh  up  a  reproach  against 
his  neighbour.  In  whose  eyes  a  vile  person  is  contemned  ;  but  he  ho- 
noureth  them  Uiat  fear  the  Lord.  He  that  sweareth  to  his  own  hurt,  and 
changeth  not.  He  that  puttetli  not  out  his  money  to  usury,  nor  taketh 
Jewafd  against  the  innocent.  He  that  does  these  things  shall  never  be  ^^ 
moved."  -  -  ' 

SERMON  IV. 

JoHS  XV.  5.  (Last  Clause.)-" Without  me  ye  can  do  nothing."  73 

SERMON  V. 
Genesis  xxxix.  9.  (Last  Clause.)-"  How  can  I  do  this  great  wickedness, 
and  sin  against  God  ?"  -  -  '  " 

SERMON  VI. 
1  Samuel  xxviii.  16.-"  Then  said  Samuel,  Wherefore,  then,  dost  thou 
ask  of  me,  seeing  the  Lord  is  departed  from  thee,  and  is  become  thine 
enemy."  -  -  "  ' 

SERMON  VII. 

Job  XV.  16.—"  How  much  more  abominable  and  filthy  is  man,  which 
drinketh  iniquity  like  water  ?" 

SERMON  VIII. 
Jehkmiah  ii.  12,  13.—"  Be  astonished,  O  ye  heavens,  at  this,  and  be  hor- 
ribly afraid,  be  ye  very  desolate,  saith  the  Lord.  For  my  people  have 
committed  two  evils  ;  they  have  forsaken  me,  the  fountain  of  living  wa- 
ters, and  hewed  them  out  cisterns,  broken  cisterns,  that  can  hold  no 
water," 


88 


101 


119 


141 


li  CONTENTS. 

PHge. 
SERMON  IX. 

John  iii.  36.  (Last  Clause.)—" He  that  believeth  not  the  Son,  shall 

not  see  life  ;  but  the  wrath  of  God  abideth  on  him."  -  -  155 

SERMON  X. 
Luke  x.  42. — "  But  one  thing  is  needful ;  and  Marj'hath  chosen  that  good 
part  which  shall  not  be  taken  away  from  her."  -  -  173 

SERMON  XL 

Luke  vii,  36  to  50. — "  And  one  of  the  Pharisees  desired  bim  that  he 
would  eat  with  him,"  &c.  -  -  -  188 

SERMON  XIL 
Zechariah  xiii.  1. — "  In  that  day  there  shall  be  a  fountain  opened  to  the 
house  of  David,  and  to  the  inhabitants  of  Jerusalem  for  sin  and  for  un- 
cleanness."  ....  203 

SERMON  XUL 
Luke  xvi.  1  to  9. — "  And  he  said  unto  his  disciples.  There  was  a  certain 
rich  man,  which  had  a  steward ;  and  the  same  was  accused  unto  him, 
that  he  had  wa.sted  his  goods,"  &c.  ...  216 

SERMON  XIV. 
Mark  x.  17  to  22. — "  And  when  he  was  gone  forth  into  the  way,  there 
came  one  running,  and  kneeled  to  him,  and  asked  him.  Good  Master, 
what  shall  I  do  that  I  may  inherit  eternal  life  ?"  &c.  -  232 

SERMON  XV. 
Job  ii.  10.  (Middle  Clause.) — "  What!  shall  we  receive  good  at  the  hand 
of  God,  and  shall  we  not  receive  evil?"  -  -  246 

SERMON  XVI. 
Exonus  XX.  7. — "  Thou  shalt  not  take  the  name  of  the  Lord  thy  God  in 
vain:  for  the  Lord  will  not  hold  him  guiltless  that  taketh  his  name  in 
vain."  -  -  -  .  -  258 

SERMON  XVII. 

Acts  viii.  30,  31. — "  And  Philip  ran  thitherto  him,  and  heard  him  read  the 
prophet  Esaias,  and  said,  Understandest  thou  what  thou  readest  ?  And 
he  said,  How  can  I,  except  some  man  should  guide  me?  And  he  desired 
Philip  that  he  would  come  up,  and  sit  with  him."  -  274 

SERMON  XVIII. 

JoH>r  vi.  28,  29. — "  Then  said  they  unto  him.  What  shall  we  do,  that  we 
might  work  the  works  of  God  ?  Jesus  answered  and  said  unto  them. 
This  is  the  work  of  God,  that  ye  believe  on  him  whom  he  hath  sent."     292 

SERMON  XIX. 

PnovEnns  xxviii.  26.  (First  Clause.) — "  He  that  ti'usteth  in  his  own  heart 
is  a  fool."  ....  308 

SERMON  XX. 

Genesis  xviii.  25. — "  That  be  far  from  thee  to  do  after  this  manner,  to 
slay  the  righteous  with  the  wicked :  and  that  the  righteous  should  be  as 
the  wicked,  that  be  far  from  thee:  shall  not  the  Judge  of  all  the  earth 
do  right?"  ...  .  -  324 


CONTENTS.  iii 

Page 
SERMON  XXI 

Job  xix.  25,  26. — "  For  I  know  that  my  Redeemer  liveth,  and  that  he  shall 
stand  at  the  latter  day  upon  the  earth.  And  though  after  my  skin,  worms 
destroy  this  body,  yet  in  my  flesh  shall  1  see  God."  -  339 

SERMON  XXII. 
Daitiel  vi.  10. — "  Now  when  Daniel  knew,  that  the  writing  was  signed, 
he  went  into  his  house,  and  his  windows  being  open  in  his  chamber  to- 
wards Jerusalem,   he  kneeled  upon  his  knees  three  times  a  day,  and 
prayed,  and  gave  tlianks  before  his  God,  as  he  did  aforetime."  354 

SERMON  XXIII. 
Deuterokomt  xxix.  29. — "  The  secret  things  belong  unto  the  Lord  our 
God;  but  those  things  which  are  revealed  belong  unto  us  and  to  our 
children  for  ever,  that  we  may  do  all  the  words  of  this  law."  367 

SERMON  XXIV. 

1  TiMOTHT  ii.  5. — "  For  there  is  one  God,  and  one  Mediator  between  God 
and  men,  the  man  Christ  Jesus."  ...  384 

SERMON  XXV. 

ExoDrs  XX.  8,  9,  10,  11. — "  Remember  the  Sabbath  day,  to  keep  it  holy. 
Six  days  shalt  thou  labour,  and  do  all  thy  work:  But  the  seventh  day  is 
the  Sabbath  of  the  Lord  thy  God;  in  it  thou  shalt  not  do  any  work,  thou, 
nor  thy  son,  nor  thy  daughter,  nor  thy  man-servant,  nor  thy  maid-ser- 
vant, nor  thy  cattle,  nor  thy  stranger  that  is  within  thy  gates:  For  in 
six  days  the  Lord  made  heaven  and  earth,  the  sea  and  all  that  in  them 
is,  and  rested  the  seventh  day:  wherefore  the  Lord  blessed  the  Sab- 
bath day,  and  hallowed  it."  ...  400 

SERMON  XXVI. 
John  vii.  48. — "Have  any  of  the  rulers,  or  of  the  Pharisees,  believed  on 

him  ?"  -  ...  424 


PREFACE. 


The  discourses  which  compose  the  present 
volume  were  the  weekly  productions  of  the  author 
for  the  instruction  of  his  own  people.  Many  of 
them  were  written  under  the  languor  and  depres- 
sion incident  to  declining  health,  and  all  of  them, 
amidst  the  various  duties  and  interruptions  atten- 
dant on  the  ministerial  office. 

The  candid  reader  will,  it  is  hoped,  be  disposed 
rather  to  acknowledge  their  merits,  than  to  dwell 
upon  their  defects;  rather  to  profit  by  the  instruction 
which  they  convey,  and  the  truths  which  they  exhibit, 
than  to  scan  them  with  the  eye  of  criticism.  Whh  a 
view  chiefly  to  gratify  the  friends  of  the  author, 
these  sermons  have  been  selected  for  the  press; 
not  without  the  hope  that  they  may  be  attended 
with  the  divine  blessing,  and  that  the  fervent  and 
affectionate  remonstrances,  the  forcible  arguments, 
the  tender  solicitude  of  the  preacher,  may  yet  find 
their  way  to  the  hearts  of  some,  upon  whom  his 
personal  ministry  made  only  a  transient  impression. 
To  the  people  who  long  sat  beneath  the  sound  of 
his  voice,  as  well  as  to  those  on  whose  altars  the  light 
of  his  genius  and  his  piety  shed  but  a  momentary 


B 


VI  PREFACE. 

lustre,  to  all  who  have  heard  tliese  discourses,  it 
will,  no  doubt,  enhance  their  value,  to  know  that 
they  appear  almost  precisely  as  they  were  deliver- 
ed. Of  far  the  greater  number  this  is  literally  true. 
In  a  few  instances  a  passage  which  has  been  thought 
less  suitable  for  the  press  than  lor  the  pulpit,  has 
been  omitted — and  twice,  or  thrice,  where  the 
writer  has  not  expressed  himself  with  his  usual 
clearness,  a  sentence  has  been  extracted  from 
his  other  sermons,  and  introduced,  to  illustrate  his 
meaning.  This  is  the  amount  of  the  alterations 
which  they  have  undergone.  The  subscribers  will 
perceive,  that,  to  the  four  hundred  pages  promised 
in  the  proposals,  nearly  twenty  have  been  added 
to  the  sermons,  and  a  memoir  of  the  author  has 
been  prefixed,  which  it  is  believed  will  render  the 
volume  more  interesting,  and  for  which  they  are 
indebted,  to  the  able  pen  of  the  distinguished 
advocate  of  the  Bible  in  the  South.*  'I'his  gen- 
tleman, with  that  liberality  of  sentiment  which  he 
commends  in  another — overstepping  the  narrow 
limits  of  sectarian  feeling,  has  paid  this  brief  but 
honourable  and  disinterested  tribute  to  departed 
worth. 

*  Mr.  Grimke. 


MEMOIR 


REV.  WILLIAM  ASII.YIEAD. 


The  death  of  a  faithful  servant,  though  intrusted  only  with  mat- 
ters of  small  moment,  and  of  temporal  concern,  is  an  afflicting 
circumstance.  However  humble  his  capacity  for  usefulness,  how- 
ever narrow  the  sphere  of  his  influence,  his  fellow  servants  who 
knew  his  fidelity,  and  all  who  Avere  blessed  in  his  labours,  cannot 
fail  to  lament  his  departure.  His  living  example  of  zeal  and  diligence 
is  gone  for  ever;  though  he  leaves  behind  him  the  memory  of  his 
virtues,  to  guide  and  encourage  others.  If  we  ascend  from  the 
private  to  the  public  station,  from  ordinary  minds  to  distinguished 
talents,  from  limited  information  to  extensive  knowledge,  we  look 
upon  the  decease  of  such  a  servant,  with  deeper  emotions  of  sor- 
row. And  if  human  experience  had  not  repeatedly  testified  how  little 
the  most  distinguished  public  servant  is  missed,  and  how  speedily 
and  effectually  his  place  is  supplied,  we  should  often  be  over- 
whelmed with  despair,  rather  than  with  grief,  at  our  loss.  But 
even  in  the  affairs  of  this  world,  we  are  not  permitted  to  feel  aught 
of  despair;  though,  for  a  season,  we  know  not  who  shall  be  found 
worthy  to  fill  the  vacant  seats  of  departed  greatness  and  goodness. 
In  the  course  of  a  few  years,  however,  the  spacious  circle  in  the 
forest,  where  the  monarch-tree  had  stood,  is  filled  up  by  degrees, 
and  another  reigns  in  its  place. 

Such  are  the  reflections  which  spring  up  in  the  mind,  when  we 
contemplate  the  death  of  him  who  has  been  a  faithful  servant,  even 
to  his  fellow  men.  But,  when  we  turn  from  such  a  one,  and  con- 
sider the  decease  of  a  faithful  servant  of  God  himself,  how  much 
more  gratifying  and  consolatory  are  our  reflections!  His  labours, 
indeed,  are  at  an  end;  but  they  were  those  of  trial  and  pain,  of  dis- 
appointment and  sorrow.     The  enjoyments  of  his  earthly  station. 


g  MEMOIR  OF  THE  AUTHOR. 

have  passed  away ;  but  they  were  frail  and  imperfect,  and  exposed 
to  anxiety,  sickness,  and  grief*  His  walk  of  usefulness  is  to  be 
trodden  no  more  for  ever ;  but  then  it  was  a  pathway  beset  by  temp- 
tations and  discouragements.  The  powers  of  his  mind  are  no  more 
to  be  employed,  nor  the  affections  of  his  heart  to  be  poured  forth 
in  the  service  of  his  brethren;  but  the  blindness,  and  errors,  and 
solicitudes,  of  the  studious  and  benevolent  have  vanished  for  ever. 
How  glorious  the  change,  from  the  valley  of  the  shadow  of  death) 
to  a  world  of  unfading  light  and  of  everlasting  life ;  from  tears, 
and  grief,  and  pain,  to  the  happiness  of  heaven;  from  this  body, 
the  seat  of  disease  and  corruption,  to  the  condition  of  glorified  spi- 
rits ;  from  the  society  of  men,  degraded  by  crimes  and  vices,  and 
darkened  by  selfishness,  ignorance,  and  pride,  to  the  company  of 
the  spirits  of  the  just  made  perfect,  and  to  the  city  of  the  living 
God,  the  Heavenly  Jerusalem  1  There  is  this  remarkable  difference 
also,  between  the  death  of  the  servants  of  God,  and  that  of  the  ser- 
vants of  man  :  the  former  depart  at  the  bidding  of  the  Master, 
whom  they  had  preached  on  earth,  to  honour  and  worship  him  in 
heaven.  The  same  Master  transfers  them  from  one  department 
of  usefulness,  enjoyment,  and  duty,  to  another  of  a  character  in- 
comparably superior,  in  its  rewards  and  happiness.  He,  who  had 
allotted  to  them  a  portion  of  his  vineyard  here,  calls  them  away, 
as  best  suits  his  gracious  purposes,  at  the  first  or  the  third,  at  the 
ninth  or  the  twelfth  hour.  And  let  him  call  when  he  will,  whether 
from  sickness  or  health,  from  mourning  or  joy,  from  temptation 
or  triumph,  from  the  love  of  friends  or  the  persecution  of  enemies, 
they  depart  full  of  resignation,  humility,  and  confidence;  for  they 
know  that  all  is  for  the  best,  as  to  themselves  and  their  families, 
as  to  the  social  circle  and  the  sphere  of  their  pastoral  labours. 

In  such  a  spirit,  departed  the  Rev.  William  Ashmead,  late  Pastor 
of  the  Second  Presbyterian  Church,  in  the  city  of  Charleston.  A 
sketch  of  the  life  and  death  of  such  a  minister  of  the  gospel,  is  due 
to  that  congregation  who  had  called  him  to  be  their  shepherd ;  to 
the  community  who  were  to  have  shared  in  the  blessings  of  his 
talents,  learning,  and  piety,  of  his  influence  and  example;  and  to 
the  social  and  domestic  circles,  which  have  lost  in  him  the  hus- 
band, father,  friend. 

The  Rev.  William  Ashmead  was  the  son  of  William  and  Mar- 
garet Ashmead,  residents  of  Philadelphia.  Captain  Ashmead,  his 
grandfather,    seems  to  have  possessed   a  taste   for   literature — 


MEMOIU  OF  THK  AUTHOR.  9 

though  his  active  life  afforded  little  leisure  for  its  indulgence.  He 
kept  a  journal  for  the  gratification  of  his  friends,  which  has  been 
said  to  be  highly  interesting;  and  he  wrote  his  own  epitaph  in 
verse,  in  which  he  beautif.illy  alludes  to  the  extraordinary  circum- 
stance of  having  completed  one  hundred  voyages,  and  to  the  peace- 
ful haven,  in  which  he  hoped  to  rest  his  shattered  bark.  The 
mother  of  Mr.  Ashmead  was  one  of  the  most  amiable  of  women. 
Mr.  Ashmead  was  from  a  very  early  age  devoted  to  books  and  re- 
tirement, and  averse  to  the  amusements  of  boyhood.  Dr.  Rush, 
who  had  frequent  opportunities  of  observing  him,  while  visiting 
at  his  grandfather's,  remarked  of  him,  when  still  quite  young,  that 
he  was  a  boy  of  fine  promise.  At  the  age  of  thirteen  or  fourteen, 
he  was  placed  in  a  bookstore,  where,  for  the  want  of  sufficient 
employment,  he  read,  as  might  be  expected,  in  the  most  irregular 
manner,  a  great  variety  of  books.  The  habit  of  desultory  reading, 
thus  acquired,  he  always  regarded  as  a  serious  disadvantage.  But 
those  acquainted  with  the  character  of  his  mind,  in  the  maturity 
of  life,  would  never  have  suspected  him  of  such  undisciplined  ha- 
bits, in  his  early  years,  nor  have  admitted  their  influence  over  him, 
even  if  the  fact  had  been  known  to  them. 

He  passed  the  first  nineteen  years  of  his  life  in  Philadelphia,  and 
there  contracted  those  sedentary  habits  which  laid  the  foundation 
of  future  disease.  During  this  time,  he  studied  the  languages,  and 
having  entered  the  University  of  Pennsylvi.aa.  passed  through  the 
usual  studies  with  much  credit,  and  graduated  in  1818.  Im- 
mediately after,  he  engaged  in  teaching,  as  a  means  of  support; 
and  having  decided  in  favour  of  the  Gospel  Ministry,  studied 
under  the  Rev.  James  P.  Wilson,  of  Philadelphia;  a  gentleman 
distinguished  for  the  power  and  logical  character  of  his  mind, 
for  extensive  erudition,  and  especially  for  his  intimate  know- 
ledge of  the  Christian  Fathers.  Mr.  Ashmead  was  compelled 
to  teach  by  day,  and  to  pursue  his  professional  studies  by  night. 
A  pallid  countenance,  frequent  head-aches,  and  disordered 
nerves,  soon  admonished  him,  that  he  spent  too  much  time  in 
the  cultivation  of  his  mind,  and  too  little  in  the  preservation 
of  his  health.  Having  finished  the  preparatory  course  of  stu- 
dies, he  was  licensed  as  a  preacher  in  the  Spring  of  1820.  Few 
men  have  begun  the  career  of  ministerial  labour  so  destitute  of  ex- 
trinsic aid  or  factitious  advantages.  Without  patronage  or  favour, 
without  the  influence  of  the  rich  and  the  powerful,   his  personal 


10  MEMOIR  OF  THE  AUTHOR. 

merits,  set  off  by  a  sweet  countenance,  pleasant,  cordial  manners, 
and  an  extremely  youthful  appearance,  soon  secured  to  him  a  far 
more  than  usual  share  of  kindness  and  esteem,  of  respect,  and  even 
of  admiration. 

Soon  after  Mr.  Ashmead  had  been  licensed,  he  travelled  on 
horseback  for  the  benefit  of  his  health,  in  the  mountainous  region 
of  Northumberland  and  Sunbiiry.  On  his  return,  he  was  invited 
to  preach  at  New  Brunswick  in  Jersey,  and  gave  great  satisfaction 
to  a  crowded  audience.  He  was  requested  to  return  in  July,  as  a 
candidate  for  the  pastoral  office ;  but  as  there  was  a  division  of 
opinion  in  the  congregation,  probably  on  account  of  his  youth 
(being  little  more  than  21  years  of  age),  he  declined  altogether. 
Fortunately,  however,  for  one  who  desired,  (after  having  sufficiently 
prepared  himself)  to  enter  at  once  on  the  service  of  his  Lord,  he 
had,  in  the  mean  time,  been  invited  to  take  charge  of  the  congre- 
gation in  Sunbury,  a  small  town  of  Northumberland  county,  on 
the  Susquehanna.  He  had  not,  however,  been  installed  as  their 
pastor,  when  he  received  an  unexpected  call  from  the  Presbyterian 
church  in  Lancaster.  Believing  that  a  wider  and  more  important 
sphere  of  usefulness  awaited  him  there,  and  having  laboured  dili- 
gently to  fit  himself  for  such  a  station,  he  felt  it  a  privilege,  as  well 
as  a  duty,  to  go.  He  accordingly  removed  to  Lancaster,  and  served 
the  Presbyterian  church  of  that  city  for  upwards  of  eight  years. 
During  that  period,  he  not  only  discharged  the  duties  of  an  affec- 
tionate, faithful,  and  able  pastor,  but  employed  his  talents  and  in- 
fluence in  the  moral  and  intellectual  improvement  of  the  commu- 
nity. With  this  view,  he  exerted  himself  in  procuring  the  build- 
ing of  a  public  academy,  and,  after  some  difficulty,  obtained  a  do- 
nation from  the  Legislature,  in  aid  of  the  object.  After  he  had  re- 
sided in  Lancaster  about  two  years,  he  received  a  unanimous  call 
to  the  Presbyterian  church  in  New  Brunswick,  with  a  proposal  to 
bear  all  the  expense  of  removal.  This  was  the  more  honourable, 
because  they  had  neither  seen  nor  heard  him  since  his  visit  in  July, 
1822  J  and  of  course  they  judged  of  him  still  by  the  favourable  im- 
pressions then  made.  He  declined  the  offer,  however,  as  his  peo- 
ple remonstrated  earnestly  against  his  leaving  them. 

His  assiduity  in  the  discharge  of  pastoral  duties,  and  his  seden- 
tary habits,  acting  on  a  constitution  which  had  been  impaired  in 
early  life,  gradually  undermined  it,  and  prepared  the  way  for  an 
alarming  state  of  feebleness  and  exhaustion.     The  decline  of  his 


MEMOIR  OF  THE  AUTHOR.  ^  ^ 

health,  and  the  danger  which  had  now  become  painfully  manifest, 
brought  him  to  the  South  in  the  Fall  of  1828,  under  the  hope  that 
relaxation  from  his  labours  and  a  genial  climate  would  restore  him. 
Nor  was  this  expectation  disappointed,  so  far  as  appearances  ena- 
bled   his   friends  to   judge.— During  his  stay  in  Charleston,   he 
preached  occasionally,  and  made  a  very  favourable  impression,  as 
an  able,  interesting,  and  evangelical  minister.     Whilst  at  Wash- 
ington, during  the  winter  of  1829,  being  then  on  his  return  to  Lan- 
caster, he  received  a  unanimous  call  from  the  Second  Presbyterian 
church  of  Charleston,  South-Carolina,  whose  pulpit  had  been  va- 
cated by  the  death  of  the  Rev.  T.  C  Henry.     Mr.  Ashmead  was 
sensible  of  the  danger  he  should  incur  by  continuing  at  Lancaster; 
and,  therefore,  resolved  to  accept  the  call,  from  a  sense  of  duty  to 
the  church,  to  his  family,  and  to  himself.      He  accordingly  termi- 
nated his  connexion  with  the  Presbyterian  congregation  of  Lan- 
caster.    He  arrived  in  Charleston  on  the  25th  of  April.     Here  he 
remained  two  months,  during  which  he  received  many  marks  of 
regard  from  his  new  people,  and  became  warmly  attached  to  many 
individuals  among  them,  especially  to  his  hospitable  friend  Mr. 
A****  and  his  family,  of  whose  affectionate  attentions  he  often 
spoke  with  the  warmest  gratitude,  and  towards  whom  he  felt  as 
a  son  and  a  brother.     On  the    17th   of  May,    1829,   he  was  in- 
stalled, and  on  the  25th  of  June,  he  set  out  on  his  return  to  the 
North,  to   make  arrangements  for  the  removal   of  his  family,  in 
the  ensuing  Fall.     Before  he  left  the  South,  however,   he  had  a 
serious  attack  of  bilious  fever,  and  immediately  after  his  arrival 
in  Lancaster,  he  was  again  seized  with  a  dangerous  fever.     He 
slowly    recovered;    yet   his    apparent   restoration   to    health  was 
flattering   to    his  friends.— Whilst,  however,  he  was  waiting  in 
Philadelphia,  for  the  departure  of  the  vessel  in  which  he  had  en- 
gaged a  passage  for  himself  and  family,  he  was  again  taken  sick. 
This  relapse  occurred  the  very  week  during  which  he  had  ex- 
pected  to  sail  for   Charleston ;  and  arose  from  the  latent  conse- 
quences of  the  attack  at  Lancaster.— This  fever,  apparently  not  so 
violent  and  alarming  as  the  former,  was  declared  by  his  physicians 
to  be  subdued  at  the  end  of  two  weeks.     He  had  been  deeply  af- 
fected by  the  disappointment  of  not  being  able  to  commence  the 
voyage,  at  the  set  time ;  for  his  heart  was  fixed  on  it,  as  a  duty  pe- 
culiarly interesting  and  important.— But,  when  his  medical  advi- 
sers declared  that  he  must  not  attempt  it,  he  did  not  hesitate  to 


f2  MEMOIR  OF  THE  AUTHOR. 

yield  his  anxious  wishes  to  their  judgment,  and  only  directed  that 
his  people  should  be  made  acquainted  with  the  cause  of  his  deten- 
tion, and  with  his  actual  situation,  from  time  to  time. — Although 
the  fever  returned  in  a  week,  yet  it  seemed  of  so  mild  a  character, 
and  he  appeared  at  intervals  so  much  better,  that  his  friends  could 
not  but  indulge  the  hope,  that  he  would  yet  be  restored  to  health 
and  usefulness.  Even  as  late  as  three  days  before  he  died,  he  ap- 
peared to  be  much  better;  his  countenance,  always  interesting,  was 
unusually  sweet  and  natural,  and  his  voice  was  clear  and  distinct. 
He  himself,  however,  relied  not  on  the  favourable  changes  which 
occurred  at  times,  still  adhering  to  the  settled  opinion,  that  he 
would  never  recover.  He  spoke  of  an  inward  feeling,  which  con- 
vinced him  that  he  should  not  survive.  At  first,  he  appeared  so- 
licitous to  live,  and  said:  "  O  my  God!  spare  me  to  praise  thee 
and  serve  thee,  with  more  ardour  than  I  ever  have! — Spare  me  to 
my  dear  wife  and  children.     I  trust  it  is  not  inconsistent  for  me 

to  desire  to  live.     Dr.  ,  who  is  a  holy  man,  and  lives  near  to 

God,  once  reproved  me  on  that  subject  after  I  had  preached  a  ser- 
mon, in  which  I  had  painted  in  glowing  colours  the  desire  of  the 
righteous  man  to  die,  and  the  triumphs  of  a  death  bed.  I  believe 
there  have  been  a  few  good  men  who  have  desired  to  die,  such  as 
Brainerd,  Edwards,  and  Baxter,  but  in  general  there  is  no  instinct 
so  strong  as  that  with  which  we  cling  to  life.''  But  he  added: 
*'  If  I  am  to  die  at  this  time,  dying  grace  will  be  given  me.  God 
can  make  me  willing  to  leave  all."  In  the  early  part  of  his  ill- 
ness he  often  expressed  a  cheerful  hope  of  future  happiness,  but 
said  he  had  not  that  assurance  of  which  some  persons  appeared 
possessed.     "  But,"  said  he,  "  perhaps  it  is  best  for  me  not  to  feel 

too  confident.     Dr.  W says  that  there  have  been  many  good 

Christians  who  never  attained  this  assurance."  He  desired  his 
wife  to  preserve  his  sermons  for  his  son.  "  Should  God  direct 
his  views  to  the  ministry,"  said  he,  "  they  may  be  of  use  to  him." 
"  At  least,"  he  added,  "  they  will  serve  to  show  him  something  of 
his  father."  This  mention  of  his  dear  boy  was  almost  too  much 
for  him ;  yet  he  shrunk  from  nothing  that  duty  required. 

He  conversed  with  his  two  eldest  children :  told  them  that  he 
had  but  fev/  days  to  live,  and  exhorted  them  so  to  live,  that  he 
might  hope  to  meet  them  in  heaven.  On  this  day  also  he  spoke 
to  several  of  his  relatives,  with  great  tenderness  and  affection, 
giving  them  appropriate  advice,  which  will,  it  is  hoped,   be  long 


MEMOIU  OF  THE  AUTHOR.  13 

remembered.  Parting  with  his  wife  and  little  ones,  appeared 
to  be  the  greatest  conflict  which  nature  experienced;  yet,  we 
feel  a  strong  assurance,  that  God  enabled  him  to  resign  even 
these  into  his  hands.  In  his  last  illness  he  loved  to  expatiate 
upon  the  virtues  of  his  mother,  to  recall  her  nameless  endear- 
ments, and  her  tender  solicitude  for  his  welfare.  "My  mo- 
ther," said  he,  "  O  how  I  did  love  my  mother !  and  well  do  I 
remember  what  a  shuddering  came  over  me,  when  I  first  thought 
that  she  would  die,  and  be  removed  from  me.  Butshe  is  now  among 
the  gentlest  of  the  spirits  in  heaven."  He  looked  forward  with 
pleasure  to  the  period,  when  he  should  meet  this  fondly-cherished 
parent  in  those  regions,  where  happiness  is  pure  and  unalloyed. 
He  often  remarked,  "  My  sickness  has  been  sanctified  to  me ; 
it  is  good  for  me  that  I  have  been  afflicted."  The  activity  and 
energy  of  his  mind  to  the  last,  exemplified  a  remark,  which  he 
had  made  a  few  days  before  his  death  when  very  weak  and  low. 
— "  Mind,"  said  he,  "  immortal  mind  never  decays.  When  the 
body  is  sinking  to  the  grave,  it  often  breaks  forth  with  unwont- 
ed splendour."  During  the  last  memorable  week  of  his  life  he 
expressed  his  sentiments  upon  many  subjects,  with  a  clearness  and 
vigour  which  were  truly  surprizing  considering  his  extreme  de- 
bility. He  spoke  at  this  time  of  the  difficulty  of  distinguishing  be- 
tween a  desire  of  happiness  and  a  dread  of  misery — a  desire  to 
obtain  heaven  for  its  own  sake,  and  a  desire  to  escape  from  hell. 
"This,"  said  he,  "is  one  of  the  most  difficult  points  in  the 
Christian  experience."  On  another  occasion,  he  spoke  with  great 
pleasure  of  the  resurrection  of  the  body.  He  also  referred  to  the 
subject  of  moral  evil — its  entrance  into  the  world: — "God,"  said 
he,  "created  all  things  good."  His  views  on  this  subject  were 
very  clear  and  satisfactory.  When  suffering  under  a  most 
painful  inability  to  sleep,  he  said,  "This  is  the  way  we  learn 
to  die,  by  suffering."  "Yes,"  was  replied,  "it  is  the  way  our 
Heavenly  Father  takes  to  lead  us  to  himself."  "And  a  very 
good  one,"  said  he.  On  the  Friday  before  his  decease,  he  said 
to  a  kind  brother,  who  was  with  him,  "I  feel  a  strong  confi- 
dence in  God.  I  can  say  Avith  David,  *  great  is  his  goodness,' 
and  with  Paul,  *  thy  grace  is  sufficient  for  me:'"  "I  am  in  the 
hands  of  the  Lord  Jesus,"  said  he  at  another  time,  after  re- 
marking the  improbability  of  his  recovering;  and  again,  "Lord 
Jesus,    into   thy  hands  I    commit  my  spirit."     He   gave  direct 

c 


14  MEMOIR  OF  THE  AUTHOR. 

tions  with  the  greatest  composure  for  his  funeral,  and  requested 

that  the  Rev.  Dr.  G ,  whose  visits  had  been  a  source  of  much 

comfort  to  him,  should  speak  at  his  grave.  On  one  occasion  he 
remarked  to  a  friend,  "  It  seems  to  me  more  difficult  for  minis- 
ters of  the  gospel  to  be  saved,  than  for  other  men."  He  then 
spoke  of  himself  as  a  sinner,  as  indeed  he  daily  did,  frequently  ut- 
tering the  fervent  ejaculation,  "  God  be  merciful  to  me  a  sinner." 
On  Sabbath  morning,  two  days  before  his  death,  he  said,  "this  is 
the  Sabbath;  I  wish  to  be  in  the  spirit  on  the  Lord's  day."  He 
then  repeated: — 

"  Sweet  is  the  day  of  sacred  rest, 
No  mortal  care  shall  seize  my  breast: 
O  may  my  heart  in  tune  be  found. 
Like  David's  harp  of  solemn  sound." 

On  the  evening  of  that  day,  he  said  "  I  am  a  sinner,  it  is  true," 
(and  every  man  that  dies  must  say  that,)  "  but  hoping  for  heaven 
through  the  merits  of  the  Lord  Jesus;  and  now  I  am  resigned  to  go ; 
and  feel  that  I  should  delight  to  join  the  glorified  and  happy  spirits 
that  surround  the  throne:  and  Oh  that  I  might  hope  to  meet  the 
whole  human  family  there.  I  would  not  be  a  Universalist — but  how 
dreadful  the  thought  that  even  one  human  being  should  be  lost;  and 
God  would  have  all  men  to  be  saved.  If  fire  and  the  want  of  water 
be  faint  emblems  of  the  miseries  of  the  lost,  what.  Oh  my  God  ! 
must  be  the  reality."  On  one  occasion,  he  exclaimed,  with  strong 
emotion — "I  am  persuaded,  that  neither  death,  nor  life,  nor  angels, 
nor  principalities,  nor  powers,  nor  things  present  nor  things  to 
come,  shall  be  able  to  separate  me  from  the  love  of  God,  which 
is  in  Christ  Jesus  our  Lord.''  "  Let  me  die,"  said  he,  "the 
death  of  the  righteous,  and  let  my  last  end  be  like  his."  During 
the  last  week  of  his  life,  he  spoke  with  great  feeling  of  a  pocket 
English  Bible  which  he  always  carried  with  him,  and  to  which  he 
was  very  much  attached.  "That  little  Bible,"  said  he,  "has 
been  my  companion  over  many  a  mile  of  land  and  ocean."  He 
then  marked  several  appropriate  passages  with  his  own  hand. 
On  ihe  last  day,  he  remarked,  "I  am  dying:  but  I  fear  not  death; 
my  trust  is  in  the  Saviour  of  sinners."  There  was  a  deep  and 
affecting  solemnity  in  all  that  he  said,  the  last  night  of  his  life. 
He  was  evidently  fast  ripening  for  Heaven;  his  path  was  shining 
more  and  more  unto  the  perfect  day.     To  him  may  justly  be  ap- . 


MEMOm  OF  THK  AUTHOR.  15 

plied  the  words  of  the  Psalmist,  "  Mark  the  perfect  man,  and  be- 
hold the  upright,  for  the  end  of  that  man  is  peace."  Instead  of 
murmuring  or  rt'pining  on  his  bed  of  languishing,  his  heart  seemed 
to  overflow  with  love  and  gratitude.  A  day  or  two  before  his 
death,  when  presented  with  a  draught  of  cold  water,  he  said, 
'*0  how  dclightfull  fresh  from  nature's  fountain.  How  good  our 
heavenly  Father  is  in  providing  us  so  many  comforts,  notwith- 
standing our  sinfulness.  The  goodness  of  God  far  exceeds  his 
severity."  On  another  occasion,  when  his  shutters  were  opened, 
and  he  beheld  the  sun,  he  exclaimed,  "  the  Lord  God  is  a  sun  and 
a  shield,  the  Lord  will  give  grace  and  glory;  no  good  thing  will 
he  withhold  from  those  who  walk  uprightly."  Several  times  he 
said,  "  I  am  dying,"  yet  no  symptoms  of  immediate  danger  were 
visible ;  his  sleep  was  easy,  his  voice  clear  and  strong.  A  few 
minutes  before  he  departed,  he  said  to  his  wife:  "You  can  come 
to  me,  though  I  cannot  return  to  you."  After  some  moments  of 
intense  pain,  he  desired  that  his  head  might  be  raised.  It  was 
done,  when  immediately  his  eyes  became  fixed,  and  his  spirit  was 
released  without  a  groan  or  struggle.  He  died  after  an  illness  of 
six  weeks,  on  the  morning  of  the  2d  of  December,  1829,  in  his  32d 
year,  leaving  a  widow,  and  six  children  all  under  ten  years  of  age. 

Mr.  Ashmead  read  with  ease,  the  French,  Spanish  and  Italian 
languages,  though  entirely  self-taught.  In  the  winter  of  182:5,  he 
commenced  the  translation  of  Saurin's  Historical,  Critical  and 
Theological  Discourses,  of  which  he  was  uiider  the  impression 
there  was  no  English  version.  He  had  proceeded  so  far,  as  to 
complete  eight  of  them,  with  very  copious  notes,  when  admonish- 
ed by  ill  health  of  the  necessity  of  relinquishing  every  study, 
except  what  was  indispensable  to  prepare  him  for  the  pulpit. 
These  Sermons  are  among  his  manuscripts,  and  are  written  with 
the  greatest  accuracy  and  neatness.  In  the  German  language  he 
also  made  considerable  proficiency,  though  his  declining  health 
obliged  him  to  give  up  the  study.  He  was  very  fond  of  good 
poetry,  and  had  all  the  sensibility  and  fancy  of  a  poet,  though  he 
never  attempted  that  kind  of  composition. 

He  was  a  good  Mathematician  also.  But  the  study  of  the  hu- 
man mind  was  to  him  the  most  interesting  of  all.  Accordingly 
he  read  with  profound  attention  all  the  different  systems  of  moral 
science  and  metaphysics.  But,  after  all  his  learning  and  research, 
he  declared,   when  recovering  from  the  fever  which  attacked  him 


^Q,  MEMOIR  OF  THE  AUTHOR. 

on  his  return  from  Charleston,  that  he  would  in  future  study  the 
Bible  more,  and  other  books  less.  Let  it  not  hence  be  inferred 
that  he  had  hitherto  neglected  the  holy  volume.  Far  from  it.  He 
■Was  in  the  daily  practice  for  many  years  not  only  of  reading  the 
English  version,  but  of  reading  every  morning,  a  chapter  in  the 
Hebrew  Bible,  and  every  afternoon,  another  in  his  little  Greek 
Testament,  Avhich  he  always  carried  with  him. 

In  1826,  he  published  an  essay  on  Pauperism,  addressed  to  the 
State  Legislature,  then  in  session,  in  which  are  displayed  great 
ingenuity  and  originality  in  applying  the  Christian  principle,  "  If 
a  man  will  not  work,  neither  shall  he  eat,"  to  the  subject  of  a  legal 
provision  for  the  poor.  The  argument  is  not  a  popular  one  in  the 
native  State  of  the  author,  but  the  time  is  coming,  when,  we  doubt 
not,  its  force  will  be  admitted  by  all.  The  literary  merits  of  the 
essay  will  be  acknowledged  by  every  reader  of  taste  and  judgment. 

Among  the  manuscripts  of  Mr.  Ashmead,  there  are  from  170 
to  200  Sermons,  written  out,  and  possessing  nearly  equal  merit: 
several  works  which  have  not  been  given  to  the  public;  one  is  enti- 
tled, "the  Laws  of  the  Greek  Accents;"  oneison  "The  Advantages 
of  the  Sabbath,  considered  as  a  Civil  Institution;"  another  on 
"The  Influence  which  Christianity  has  exerted  on  the  Political 
Condition  of  the  World;"  another  is  entitled,  "The  Scripture 
Doctrine  of  an  Intermediate  State  between  Death  and  the  Resur- 
rection, defended."  There  are  also  "  An  Abridgment  of  the  Manual 
of  Epictetus;'*  "  An  Epitome  of  Brown's  system  of  Theology;"  and 
a  Criticism  on  "  Sermons  by  a  Layman.''  These  are  all  written 
with  the  most  perfect  neatness,  not  a  sentence  being  abridged  or  a 
word  omitted. 

It  is  worthy  of  remark,  that  the  only  unfinished  Sermon  among 
his  manuscripts,  is  on  these  words:  "And  the  dust  shall  return  to 
the  earth,  as  it  was. "  It  is  supposed  to  have  been  commenced 
between  his  illness  in  July,  and  the  last  fatal  attack.  It  breaks  off 
abruptly  with  these  words,  which  seem  to  have  been  prophetic: 
"  Then,  when  this  corruptible  shall  put  on  incorruption,  and  this 
mortal  shall  put  on  immortality,  shall  be  brought  to  pass  the  say- 
ing that  is  written,  death  is  swallowed  up  in  victory." 

The  Rev.  Wm.  Ashmead  was  richly  endowed  by  nature.  The 
God  Avhom  he  served  with  the  zeal,  simplicity  and  faithfulness  of 
the  apostolic  age,  had  bestowed  upon  him  talents,  far  superior  to 
those,  which  are  given  to  the  vast  majority  of  mankind.  Conscious 


Memoir  of  the  author.  ff 

Vjf  his  powers,  and  acknowledging  the  full  force  of  the  obligation 
which  they  imposed,  he  cultivated  his  mind  with  the  fidelity' of 
a  Christian,  and  the  enthusiasm  of  a  scholar.     It  is  not  therefore, 
surprising,   that   he  should  have  attained   in  comparatively  few 
years,  an  extent,  variety  and  depth  of  knowledge,  which  few  of  the 
Clergy  ever  attain,  even  in  the  course  of  a  long  life.     His  Theolo- 
gical acquirements  especially,  were  extraordinary  for  his  age;  and 
serve  to  show  us  what  intellectual  ability  can  accomplish,  when  sti- 
mulated by  a  sense  of  Christian  duty;  and  by  an  ardent  love  of  study. 
It  has  often  happened  that  the  profound  and  learned  Theologian, 
too  deeply  imbued  with  the  spirit  of  controversy,  and  becoming  a 
devotee,  if  not  a  bigot  to  his  own  sect,  has  but  little  affection  for 
the  Church  Universal,  and  for  the  common  cause  of  Christian  be- 
nevolence, too  little  sympathy  with  other  denominations,  and  too 
little  respect  for  their  pious  labours.     But  Mr.  Ashmead,  though 
an  accomplished  scholar  in  divinity,  valued  religion  more  than 
sectarian  Theology,  and  the  broad  diffusive  charity  of  the  New 
Testament,  more  than  the  narrow-minded  jealousies,  which  often 
separate  the  members  of  different  communions,  even  where  they 
harmonize  in  essentials.     He  loved  and  venerated  the  principle  o 
mutual  fellowship  and  mutual  labour,  and  was  ever  ready  to  unite 
on  common  ground,  with  any  of  the  Evangelical  denominations. 
His  liberality,  therefore,  seemed  the  more  remarkable  and  capti- 
vating, because  he  had  not  only  travelled  the  broad  road,  but  had 
explored  the  narrow  winding  paths  of  biblical  learning;  and  had 
surveyed  minutely,  as  well  as  comprehensively,  the  various  reli- 
gious opinions,   which  divide  the  Christian  world.     From  these 
he  selected  such  as  he  was  satisfied  the  Scriptures  sanctioned  i 
and  hence  his  scheme  of  religion  was  evangelical,  and  his  eccle-* 
siastical  tenets  Presbyterian.     Inflexible  in  these  sentiments,  as 
derived  from  the  pure  fountain  of  Scripture,  he  yet  acknowledged 
in  others,  most  cheerfully  and  sincerely,  in  thought,  in  word,  and 
in  deed,  the  privilege  of  judging  and  acting  for  themselves..    He 
insisted  with  fervour  and  energy,  uniformly  and  steadily,  on  the 
peculiar  requirements  of  the  gospel:  and  declared,  as  a  herald  of 
the  cross,  the  whole  counsel  of  God.   To  his  people,  he  addressed 
himself,  with  the  authority  of  a  pastor;  with  the  gravity  and 
earnestness,  which  became  their  spiritual  guide;  with  the  tender- 
ness and  solicitude  of  a  brother  and  a  friend;  with  the  humility  of 
a  fellow-servant;  and  with  the  penitence,  the  gratitude^  the  faith 


^g  MEMOIR  OI^  THE  AUTHOR. 

of  a  sinner,  sanctified  by  the  same  holy  spirit,  redeemed  by  thfe 
Same  precious  sacrifice,  and  accepted  by  the  same  almighty  Fa- 
ther. He  preached  as  one  who  had  bound  himself,  for  the  rewards 
of  eternity,  to  strengthen  the  weak  hands  and  confirm  the  feeble 
knees,  to  lead  the  blind,  and  to  encourage  the  fearful,  to  bring  back 
the  wanderer,  to  bind  up  the  broken  heart,  and  to  warn  the  strong, 
that  he  take  heed,  lest  he  fall.  He  preached  as  one  who  had  ex- 
perienced in  himself  the  regenerating  power,  and  the  purifying  in- 
fluences, the  holy  enjoyments,  rich  consolations,  and  eternal  sanc- 
tions of  the  gospel. 

But  there  are  other  points  of  view,  in  which  we  may  advan- 
tageously contemplate  the  character  of  Mr.  Ashmead.  We  have 
said  that  he  was  gifted  with  fine  talents,  and  he  accordingly  train- 
■ed  himself,  by  the  assiduous  cultivation  of  his  mind,  to  a  thorough 
knowledge  of  its  capabilities,  and  a  complete  mastery  of  its  powers. 
— Hence,  while  the  Christian  heard  with  gratitude  and  humble  joy, 
the  message  of  salvation,  delivered  in  the  very  spirit  of  the  gospel, 
kind,  considerate  and  simple:  the  scholar  was  charmed  by  the  dis- 
play of  a  logic,  clear,  vigorous,  convincing;  of  a  judgment,  sound 
and  discriminating:  and  of  a  taste,  at  once  pure  and  beautiful. 
His  reasonings  in  favour  of  religion  were  delivered  with  all  the 
energy  of  truth,  all  the  fervour  of  piety,  and  all  the  chastened  ele- 
gance of  an  accomplished  preacher. 

It  is  believed  that  very  few  of  the  numerous  clergymen  who  have 
visited  our  city,  during  a  long  course  of  years,  so  speedily  estab- 
lished such  an  enviable  reputation,  as  a  Christian  minister,  as  a 
scholar  and  a  gentleman. — Whilst  he  was  loved  as  a  pious  and 
amiable  man,  he  was  admired  as  an  able  and  eloquent  preacher, 
and  respected  as  a  faithful  servant  of  his  crucified  Master.  The 
character,  which  he  had  developed  and  finished,  during  eight 
years  of  service  at  Lancaster,  had  attained  such  a  state  of  perfec- 
tion, that  a  display  of  its  moral  beauty  and  intellectual  excellence 
seemed  rather  to  be  spontaneous  manifestations  of  its  power,  than 
deliberate  purposes  of  the  mind.  The  large  and  enlightened  au- 
dience which  attended  his  preaching,  attested  the  general  satisfac- 
tion which  he  gave.  The  unanimous  call  to  fill  the  vacant  pulpit 
of  the  2d  Presbyterian  Church,  was  at  once  the  reward  of  his  la- 
bours, and  a  testimony  to  his  sterling  merit.  The  deep  regret  of 
the  Lancaster  church,  at  parting  with  him,  and  the  affliction  of 
the  2d  Presbyterian  church  at  his  decease,  bespeak  the  gratitude 


MEMOIR  OF  THE  AUTHOR. 


19 


of  the  former,  and  the  broken  hopes  of  the  latter.  Asa  husband, 
father,  friend,  the  qualities  of  Mr.  Ashmead  were  but  emanations 
from  the  higher  and  nobler  character,  which  distinguished  him  as 
a  Christian  and  a  minister.  Such  a  Christian  and  such  a  minister 
could  not  fail  to  exhibit,  in  the  social  and  domestic  circles,  those 
qualities,  which  not  only  endear  but  adorn,  the  husband,  the  father 
and  the  friend.  His  virtues  commanded  respect,  and  won  esteem; 
■while  the  affability  and  gentleness  of  his  manners,  the  sweetness 
and  serenity  of  his  temper,  his  cheerful  and  cordial  conversation, 
his  pure  and  humble  spirit,  recommended  him  as  a  companion  and 
a  model.  The  strength  of  his  affections  and  the  extreme  delicacy 
of  his  feelings  were  known  to  but  few.  "  I  have  been  a  sensitive 
being,"  said  he,  "and  my  feelings  have  been  but  little  under- 
stood." His  modest  and  retiring  manners,  veiled  from  the  casual 
observer  much  of  the  loveliness  of  his  character.  Yet  withal,  he 
was  fearless  in  the  discharge  of  duty,  and  uniformly  opposed  injus- 
tice, with  a  determined  purpose. 

To  his  widow  he  has  left  the  bright  example  of  a  Christian  life, 
and  the  more  glorious  and  precious  consolations  of  a  Christian 
death-bed.  To  her,  as  a  pious  mother,  he  has  entrusted  that 
example  and  those  consolations,  as  the  rich  and  affecting  bequest 
of  a  dying  father  to  the  little  children,  whom  he  loved.  By  her, 
the  wife  of  his  confidence  and  affections,  we  feel  assured,  that  these 
treasures  of  a  husband's  character,  will  be  preserved  as  a  sacred 
patrimony  for  his  children,  and  as  a  pledge  of  their  re-union  in  that 
world  of  glorified  spirits,  where  sorrow  and  tears  are  unknown,  but 
the  purity  and  bliss  of  angels  and  seraphs  become  the  eternal  in- 
heritance of  the  redeemed. 

The  death  of  such  a  man  is  a  heavy  loss  to  the  community,  who 
expected  so  much  from  his  life.  The  death  of  such  a  minister,  is 
a  season  for  fasting  and  prayer,  to  the  people  whom  he  served. 
The  death  of  such  a  scholar  is  consecrated  by  the  tears,  and  em- 
balmed in  the  memory  of  Literature.  The  death  of  such  a  hus- 
band, father,  friend,  clothes  in  mourning  the  forms  that  he  loved, 
and  banishes  smiles  from  the  faces  which  were  ever  wont  to  re- 
joice when  he  rejoiced. 

But  the  death  of  such  a  man,  such  a  minister,  such  a  scholar,  of 
such  a  husband,  father,  friend,  is  full  of  consolation  to  those  who 
survive;  as  it  is  full  of  glory  and  happiness  to  him.  Theirs  is  a 
loss,  that  can  last  but  a  few  years,  for  ihcy  also  must  die:  but  his 


20  MEMOIR  OF  THE  AUTHOR 

we  are  assured,  is  an  eternal  gain.  They  continue  in  a  state  of 
temptation,  of  trial,  of  sorrow;  while  he  has  passed  through 
the  valley  of  the  shadow  of  death,  to  the  bosom  of  his  Fa- 
ther and  their  Father,  of  his  God  and  their  God.  They,  in- 
deed, now  sorrow,  because  they  shall  behold  his  face  no  more; 
but  when  their  corruptible  shall  have  put  on  incorruption,  and 
their  mortal  shall  have  put  on  immortality,  if  it  be  given  them  to 
enter,  as  we  trust  he  has,  into  the  rest  prepared  for  the  people  of 
God,  then  shall  they  behold  him  again,  clothed  in  the  glorified 
form,  and  beaming  love  from  the  seraph  countenance  of  the  just 
man  made  perfect. 


SERMON  I. 


JOB  XI.  7,  8,  y. 


**  Canst  thou  by  searching  find  out  God  ?  canst  thou  find  out  the  Almighty 
unto  perfection  ?  It  is  as  high  as  heaven  ;  what  canst  thou  do?  deeper 
than  hell ;  what  canst  thou  know  ?  The  measure  thereof  is  longer  than 
the  earth,  and  broader  than  the  sea." 

The  text  teaches  us,  that  the  Deity  is  a  being  al- 
together incomprehensible.  The  words  imply,  that 
we  can  no  more  discover  the  mode  of  the  divine  sub- 
sistence, and  develope  the  nature  of  the  divine  perfec- 
tions, than  we  can  measure  the  vault  of  heaven,  or  ex- 
plore the  lowest  abysses  of  the  earth. 

It  is  told  of  Simonides,  a  distinguished  ancient  poet 
and  philosopher,  that,  when  asked  by  Hiero,  king  of 
Syracuse,  the  question,  "  What  is  God  ?"  he  desired 
to  have  a  day  for  reflection,  before  he  undertook  to  re- 
ply. On  the  following  day,  the  query  was  repeated, 
and  two  days  more  were  requested  ;  at  the  expiration 
of  which,  Simonides  again  doubled  the  time  which  he 
demanded  for  consideration.  At  length,  Hiero,  grow- 
ing impatient,  inquired  why  he  acted  in  this  manner. 
"  Because,"  answered  the  candid  pagan,  "  because  the 
longer  I  examine  the  subject,  the  more  obscure  it  be- 
comes." 

Many  have  supposed,  that  the  necessity  of  an  intel- 
ligent First  Cause  is  so  obvious,  that,  had  Jehovah 
made  no  direct  revelation  of  himself  to  man,  we  should 
yet  have  been  able,  by  the  exercise  of  the  mental  facul- 

1 


22  SERMON  I. 

ties  with  which  he  has  endued  us,  to  arrive  at  a  know- 
ledge  of  his  existence.  In  fact  the  possibility  of  learn- 
ing something  in  respect  to  the  being  and  attributes  of 
God,  independently  of  the  disclosures  contained  in  his 
word,  has  been  assumed  by  not  a  few  able  writers,  as 
an  incontestable  truth.  Thus  the  eminently  profound 
and  discriminating  Calvin  commences  the  third  chap- 
ter of  the  first  book  of  his  Institutes  with  this  confident 
assertion,  "  We  lay  it  down  as  a  position  not  to  be  con- 
troverted, that  the  mind  of  man  even  by  natural  instinct 
has  some  sense  of  a  Deity.*'  We  may  add,  that  the 
apostle  Paul  himself  has  been  thought  to  favour  the 
opinion  of  which  we  speak,  when  he  says,  "  The  in- 
visible things  of  him  from  the  creation  of  the  world  are 
clearly  seen,  being  understood  by  the  things  that  are 
made,  even  his  eternal  power  and  Godhead."  This 
passage  has  been  understood  as  implying,  that  on  the 
works  of  creation  the  great  Architect  has  impressed  the 
fact  of  his  existence  in  lines  so  broad  and  conspicuous, 
that  they  cannot  fail  to  attract  the  notice  of  every  being 
who  has  eyes  to  see,  and  an  intellect  to  consider  and 
comprehend. 

There  are  those,  however,  who,  after  a  close  and 
patient  investigation  of  the  subject,  have  been  led  to 
doubt,  if  not  to  deny,  that  man,  without  the  assistance 
of  revelation,  would  have  known  any  thing  respecting 
his  Maker.  They  look  upon  the  language  of  Paul 
just  quoted,  as  too  ambiguous  to  be  relied  on  for  the 
support  of  the  opinion  which  they  reject,  while  there 
are  various  considerations  which  incline  them  to  a  con- 
trary supposition.  We  shall  here  offer  one  or  two  re- 
marks on  this  point,  but  without  taking  upon  us  to 
decide  it. 


SERMON  I.  23 

That  the  niiniherlcss  indications  of  design  and  con- 
trivance wiiich  pervade  the  works  of  God,  are  an  evi- 
dence of  his  existence,  is  certain.  The  argument  with 
which  we  combat  the  Atheist,  when  we  point  him  to 
the  universe  which  he  inhabits,  and  of  which  he  is  a 
part,  and  demand  of  him  how  a  structure  so  stu- 
pendous and  magnificent,  and  so  admirably  titted  to 
tiie  accomplishment  of  wise  and  benevolent  ends, 
should  have  originated  without  an  intelligent  agent, — 
is  unquestionably  a  sound  one.  On  this  point,  let  it 
be  carefully  observed,  there  is  no  diflference  of  opinion. 
It  is  conceded  on  both  sides,  that,  "  the  heavens  de- 
clare the  glory  of  God,  and  tiie  firmament  showeth  his 
handy-work."  The  question  is  not  whether  those  who 
are  already  acquainted  with  a  Deity,  may  discover  in 
tlie  fabric  of  nature  numerous  and  striking  tokens  of 
his  being,  but  whether  these  tokens  would  be  sufficient 
to  arrest  the  attention,  and  force  conviction  on  the  minds 
of  those  who  were  entirely  ignorant  of  the  fact.  Phe- 
nomena which  appear  singularly  conclusive  to  persons 
whose  belief  in  tiie  divine  existence  has  been  pre- 
viously established,  might  make  no  impression  what- 
ever, or,  at  best,  only  a  feeble  and  transitory  impression 
on  individuals,  who  jjad  never  before  heard  or  thought 
of  a  God.  To  discern  the  evidence  which  sustains  a 
known  truth,  is  a  very  different  thing  from  the  disco- 
very of  a  truth  that  was  wholly  unknown.  It  is,  at  the 
present  day,  no  very  hard  matter  to  demonstrate  those 
physical  laws  wliich  govern  the  revolutions  of  the  solar 
and  planetary  orbs.  And  yet  how  many  ages  of  the 
most  profound  ignorance  liad  been  slumbered  away, 
before  Newton,  by  (lie  efl'orts  of  his  splendid  genius, 
ascerlaiiicd  nnd  elucidated  tiie  simple  but  sublime  priu- 


.24  SERMON  I. 

ciples,  by  which  the  harmony  of  the  spheres  is  pre- 
served ! 

The  general,  if  not  universal,  belief  of  mankind  in 
respect  to  the  divine  existence,  has  been  confidently 
appealed  to  by  many  as  evincing,  that  this  great  truth, 
which  lies  at  the  foundation  of  all  religion,  is  discover- 
able by  human  reason.  The  assertion  has  been  broadly 
made,  that  no  nation  or  tribe  of  people  entirely  igno- 
rant of  a  Deity,  can  be  found  at  present  on  the  globe, 
or  has  ever  existed.  How  far  this  assertion  might  be 
successfully  combatted,  we  shall  not  now  inquire, 
though  we  cannot  forbear  observing,  that  Locke,  in  the 
first  book  of  his  Essay  on  the  Understanding,  has 
quoted  some  facts,  which  he  considered  as  sufficiently 
proving  the  contrary,  and  that  a  later  writer  of  our  own 
country  has  recorded  a  very  remarkable  circumstance, 
which  we  shall  here  state  in  his  own  words :  "  I  was 
well  acquainted,''  says  he,  "  with  a  negro,  who  was  a 
man  of  superior  natural  powers,  and  made  a  profession 
of  religion;  who  told  me,  that  he  was  born  in  the  island 
of  Madagascar,  and  lived  there  till  he  was  above  thirty 
years  old ;  and  in  all  that  time  he  never  had  a  thought 
of  the  being  of  a  God,  a  creator,  or  governor  of  tlie 
world,  or  of  a  future  state  after  death."  But  let  us 
concede,  for  the  sake  of  argument,  that  some  indistinct 
notions  relative  to  a  supreme  Divinity,  are,  and  have 
always  been  co-extensive  with  the  diffusion  of  human 
nature. — We  ask,  is  it  by  any  means  certain,  that  such 
notions  are  the  pure  result  of  investigation  and  reflec- 
tion on  the  part  of  those  who  possess  them?  May 
they  not  be  referred  to  that  original  revelation  of  liim- 
self  witli  which  we  know  that  the  Deity  was  pleased 
to  favour  our  first  parent?     The  idea  of  a  God  once 


SERMON  I.  25 

communicated  to  our  race,  would  be  handed  down 
through  successive  generations,  extending  its  influence 
to  the  remotest  periods  and  regions. 

AV'e  come  now  to  exliibit  wliat  has  been  considered 
as  something  like  a  positive  argument  in  support  of  the 
opinion  which  denies  the  possibility  of  arriving  at  a 
knowledge  of  the  divine  existence,  independently  of 
revelation.  The  benevolent  attention  which  of  late 
years  has  been  devoted  to  the  instruction  of  the  deaf 
and  dumb,  has  led  to  some  discoveries  highly  interest- 
ing to  the  philosopliical  observer  of  the  human  mind. 
Among  other  things,  it  has,  we  believe,  been  pretty 
clearly  ascertained,  that  this  unfortunate  class  of  beings 
are  entirely  ignorant  of  a  Deity,  until  they  receive  from 
their  teacher  particular  and  explicit  information  on  this 
subject.  And  here  we  must  not  omit  the  mention  of  a 
circumstance  which  is  well  authenticated.  It  is  the 
case  of  a  man  born  deaf  and  dumb  in  France,  who  is 
reported  to  have  been  quick  and  sagacious  in  tlie  ordi- 
nary aflliiirs  of  life.  He  was  a  regular  attendant  of 
public  worship,  and  applied  for  admission  to  the  ordi- 
nance of  the  Lord's  Supper.  The  bishop  to  whom 
the  application  was  made,  examined  him  as  far  as  prac- 
ticable, through  the  medium  of  his  relatives  and  fami- 
liar companions,  who  could  best  converse  with  him. 
He  was  received  as  a  communicant,  and  continued  for 
many  years,  as  was  supposed,  a  devout  Christian.  At 
length,  a  surgical  operation  was  performed  on  his  ears, 
which  enabled  him  to  hear,  and,  of  course,  he  soon  be- 
came able  to  speak  and  to  read.  He  then  declared, 
that,  in  his  previous  state,  he  had  not  the  most  indis- 
tinct apprehension  of  a  God,  and  that  all  the  interest 
which  he  formerly  appeared  to  take  in  religious  exer- 


26  SERMON  I. 

cises,  resulted  solely  from  a  desire  to  imitate  what  he 
saw  in  otliers.  Now,  there  is  undoubtedly  a  degree  of 
force  in  tlie  argument  founded  on  the  case  of  the  deaf 
and  dumb.  Yet  this  argument  must  not  be  looked  upon 
as  conclusive,  because  the  class  of  beings  in  question 
are  in  circumstances  different  from  those  in  which  the 
rest  of  the  race  are  found.  They  have  not,  so  to  speak, 
the  full  complement  of  faculties  pertaining  to  human 
nature.  They,  consequently,  labour  under  disadvan- 
tages which  render  their  situation  so  peculiar,  that  the 
inference  drawn  from  their  ignorance  of  a  Deity,  cannot 
be  fairly  relied  on  as  decisive  of  the  point  at  issue. 

And  after  all,  brethren,  we  confess  that  we  are  not 
competent  to  determine,  whether  man,  independently 
of  revelation,  could  have  ascertained  the  being  of  God. 
That  he  has  an  instinctive  perception  of  right  and 
wrong — that  his  conscience  often  alarms  and  influences 
him  by  vague  feelings  of  accountability, — we  are  will- 
ing to  admit.  But  how  far  these  moral  emotions  would 
necessarily  involve  a  belief  of  the  divine  existence,  we 
are  at  a  loss  to  say.  His  Maker  did  not  think  propter 
to  leave  man  without  a  revelation,  and,  therefore,  we 
know  not  what  it  were  possible  for  him,  either  imme- 
diately on  his  creation,  or  in  a  succession  of  ages,  to 
discover  of  the  being  of  a  Deity. 

If,  however,  we  should  admit,  that  the  bare  fact  of 
the  divine  existence  is  discoverable  by  human  reason, 
still  we  may  venture  to  assert,  that  no  correct  ideas 
relative  to  the  character  and  perfections  of  God,  can  be. 
derived  from  any  other  source  than  his  own  word. 
In  support  of  this  position,  it  is  sufficient  to  appeal  to 
the  state  of  religion  among  the  most  enlightened  and 
refined    nalion?    of    antiquity.      Behold    the    learned 


serSion  I.  27 

and  polished  Greeks  and  Konians  ofl'eiing  tlieir  liomai;;e 
to  thirty  thousand  divinities — divinities,  too,  wliom  they 
conceived  to  possess  all  the  passions  wliich  belong  to 
our  nature  in  its  state  of  degeneracy.  See  the  inhabi- 
tants of  Athens — a  city  accounted  the  metropolis  of  the 
literary  world, — erecting  altars  to  unknown  gods  ! 

And  here  it  deserves  to  be  particularly  remarked, 
that  the  opinions  entertained  by  the  ancients  in  reference 
to  the  divine  nature,  appear  to  have  become  less  ra- 
tional, or,  rather,  less  consistent  with  the  discoveries  of 
revelation,  in  proportion  to  their  advancement  in  litera- 
ture and  philosophy.  The  question  might  hence  arise 
— if  the  knowledge  of  God  which  they  possessed,  had 
beea  acquired  by  the  exercise  of  their  own  mental  fa- 
culties, why  did  it  not  improve  and  enlarge  in  the  same 
ratio  in  which  those  faculties  were  cultivated  and  ex- 
panded? How  are  we  to  account  for  the  fact,  that  the 
religious  sentiments  of  the  Greeks  and  Romans,  never 
exhibited  the  least  symptom  of  progression  towards  the 
truth?  The  only  change  which  they  underwent,  was 
to  grow  more  absurd  and  more  monstrous.  This  cir- 
cumstance, however  we  may  attempt  to  explain  it,  is  a 
curious  one. 

\Vc  know  it  has  been  alleged,  that  while  thff  popu- 
lar religion  of  the  ancients  was  a  system  of  unmeaning 
and  debasing  superstitions,  their  philosophers  and  in- 
telligent men  of  the  higher  classes,  entertained  more 
enlightened  views  respecting  the  divine  Being,  and 
merely  professed,  from  motives  of  policy,  to  coincide 
in  the  vulgar  notions  of  their  countrymen.  There  may 
be  some  ground  for  this  assertion,  though  every  one 
must  discern,  that  it  is  unsafe  to  pronounce  positively 
concerning  opinions  which  those  who  are  conjectured 


28  SERMON  I. 

to  have  held  them,  are  admitted  to  have  been  most 
anxious  to  conceal.  The  truth  of  the  matter  we  sup- 
pose to  be  about  this — that  reflecting  men  among  the 
Greeks  and  llomans  perceived  the  futility  of  the  reli- 
gious system  adopted  by  the  multitude,  but  having  no 
certain  information  on  the  subject,  and  knowing  not 
whither  to  go  for  such  information,  their  minds  settled 
into  a  state  of  general  doubt  and  total  indifference.  Ac- 
cording to  the  testimony  of  Gibbon,  (their  warmest  ad- 
mirer and  eulogist,)  they  were,  in  reality,  Atheists, 
though  they  thought  proper,  for  obvious  reasons,  to 
conform  externally  to  the  religion  of  their  country.  It 
is  Cicero,  we  believe,  who  somewhere  remarks,  that  he 
never  could  tell,  how  one  augur  was  able  to  look  at  an- 
other without  laughing.  And  yet  we  are  much  mis- 
taken, if  his  own  speculations  respecting  the  Deity, 
will  not  be  contemplated  with  little  complacency  by  a 
modern  advocate  for  the  sufficiency  of  human  reason. 

Enough,  we  presume,  has  now  been  said  to  show, 
that,  apart  from  the  revelation  with  which  our  Creator 
has  kindly  condescended  to  favour  us,  God  is  an  in- 
comprehensible being.  Had  it  not  been  for  the  sacred 
scriptures,  we  should  have  remained  ignorant  of  the 
divine  character  and  perfections,  even  if  we  had  been 
able  to  discover  the  simple  fact  of  the  divine  existence. 

But,  brethren,  we  are  prepared  to  advance  farther 
than  this,  and  to  maintain,  that,  even  with  the  light 
which  the  inspired  record  reflects  on  this  sublime  and 
glorious  subject,  we  can  learn  little  comparatively  con- 
cerning Him  who  made  us.  Yes,  we  may  go  to  the 
man  who  has  the  Bible  in  his  hands,  and  as  he  dili- 
gently explores  its  pages,  we  may  say  to  him  in  the 
language  of  the  text,  "  Canst  thou  by  searching  find 


SERMON  I. 


29 


out  (rod?  canst  thou  find  out  the  Almighty  unto  per- 
fection? It  is  as  high  as  heaven;  what  canst  thou  do? 
deeper  than  hell ;  what  canst  thou  know  ;  The  mea- 
sure thereof  is  longer  than  the  earth,  and  broader  than 
the  sea." 

Does  any  one  here  ask,  why  it  is  that  the  Deity, 
notwithstanding  the  disclosures  of  his  word,  is,  in  a 
great  measure,  incomprehensible  to  the  human  mind? 
We  answer,  because  of  the  feebleness  and  imperfection 
of  our  capacities.  A  finite  intellect  can  no  more  com- 
prehend that  which  is  infinite,  than  the  hollow  of  our 
hand  could  contain  the  waters  of  the  ocean.  The  poet 
has  well  said, 

♦*  Could  we  conceive  him,  Gocl  he  could  not  be  ; 
Or  he  not  God,  or  we  could  not  be  men. 
A  God  alone  can  comprehend  a  God." 

Let  us  now  endeavour  to  analyze  the  truth  inculcated 
in  our  text,  and  to  ascertain  more  definitely  what  it  is 
that  we  mean,  when  we  speak  of  the  incomprehensibi- 
lity of  God. 

And  first  we  remark,  that  God  is  incomprehensible 
in  respect  to  the  mode  of  his  subsistence.     He  is  an 
uncreated  substance.     He  lives  by  an  immutable  ne- 
cessity inherent  in  his  own  nature.     He  has  proceeded 
from  none,  and  is  sustained  by  none.     He  is  wholly 
independent  of  any  of  the  relations  of  space  and  time. 
We  may  add,  that  the  manner  of  his  being  becomes 
still  more  mysterious,  when  we  take  into  view  what  the 
scriptures  reveal  with  regard  to  a  plurality  of  some 
kind  in  the  unity  of  the  divine  essence.     It  is  utterly 
impossible  for  us  to  conceive  how  the  same  God  can  be 
both  one  and  three.     And  yet  this  fact  relative  to  the 
Most  High  is  taught  so  distinctly  in  his  word,  that  we 

2 


30  ^-RRMON  I 

cannot,  without  a  culpable  disregard  for  the  authority 
of  revelation,  withhold  from  it  our  credence.  The  ut- 
most that  we  can  discover  concerning  the  matter,  is, 
that  the  Deity  is  one  and  three  in  different  senses. 
Thus  far  vve  can  go,  and  no  f;\rther. 

Again,  God  is  incomprehensible  in  respect  to  many 
of  his  perfections,  and  particularly  those  which  theolo- 
gians have  distinguished  by  the  epithet  incommunicable. 
For  example,  what  definite  and  satisfactory  ideas  can 
we  form  of  his  eternity — that  attribute  in  virtue  of  which 
he  has  existed  and  shall  exist  always  ?  Or  of  his  om- 
nipresence — that  attribute  in  virtue  of  which  he  is  in 
every  part  of  this  vast  universe  at  the  same  moment  of 
time?  Or  of  his  omnipotence — that  attribute  in  virtue  of 
which  he  has  only  to  ^^ill,  and  the  object  of  his  voli- 
tion is  instantly  accomplished?  Or  of  h\s  immutabi- 
lity— that  attribute  in  virtue  of  which  he  remains  him- 
self unchanged  amid  surrounding  systems  of  changes  ? 
Brethren,  we  may  strain  and  torture  our  minds  to  the 
utmost  in  trying  to  conceive  of  these  perfections  of  the 
Godhead,  and  after  all  we  shall  be  forced  to  own  with 
Simonides,  that  deliberation  on  the  subject  serves  only 
to  perplex  and  bewilder  us  the  more. 

Further,  God  is  incomprehensible  in  respect  to  his 
works.  Their  extent  and  variety,  their  greatness  on 
the  one  hand,  and  their  minuteness  on  the  other,  sur- 
pass our  conception.  When  we  look  above  to  tliose 
enormous  masses  of  matter,  suns,  planets  and  star^, 
which  are  continually  moving  with  a  velocity  alraosit 
immeasurable  through  the  regions  of  unbounded  space; 
and  when  we  cast  our  eyes  downwards  to  survey  the 
minutiae  of  creation,  and  remark  how  every  leaf  of  eve- 
ry tree,  and,  indeed,  almost  every  material  particle 


SERMON  1. 


31 


teems  with  orsjanic  life,  invisible,  it  is  Irue,  to  the  un- 
aided eye,  but  plainly  discoverable  throui^h  the  me- 
dium of  the  microscopic  lens:  we  are  constrained  to 
admit,  that  the  Deify  <^  doeth  great  things  past  finding 
out,  yea,  and  wonders  without  number.'^  This  truth 
comes  home  with  peculiar  vividness  and  energy  to  our 
minds,  when  we  contemplate  ourselves,  when  we  ex- 
amine tlie  mechanism  of  our  bodies  so  ingeniously  con- 
trived, and  admirably  executed,  and  especially  when 
we  marii  the  exquisite  structure  of  the  thiniving  and 
feeling  principle,  whatever  it  may  be,  which  constitutes 
the  chief  dignity  and  excellence  of  our  nature.  O ! 
who  can  reflect  for  a  moment  on  himself,  without  real- 
izing the  pertinency  and  force  of  that  address  of  the 
Psalmist  to  liis  Creator,  "  I  will  praise  thee,  for  I  am 
fearfully  and  wonderfully  made."  In  short,  the  works 
of  the  Most  Higij  abound  with  facts  to  illustrate  and 
confirm  the  great  truth  of  his  incomprehensibility.  To 
a  certain  extent,  we  can  explore  the  nature  of  these 
works,  ascertain  their  use,  and  determine  the  laws  by 
wliich  tiiey  are  governed.  But  much,  very  much  that 
is  either  partially  or  entirely  unintelligible,  remains. 
Nature  is  an  immense  store-house  of  mysteries.  Wher- 
ever wedirect  our  view  along  the  range  of  created  things, 
we  may  say,  '' Lo,  these  are  parts  of  his  ways;  but 
how  little  a  portion  is  seen  of  him !'' 

Moreover,  God  is  incomprehensible  in  respect  to  the 
dispensations  of  his  providence.  We  know,  that  all 
things  and  all  events  are  under  his  absolute  control,  in- 
somuch that  a  sparrow  cannot  alight  upon  the  ground 
without  his  knowledge  and  permission.  It  is  equally 
certain,  that  he  governs  the  universe  agreeably  to  the 
dictates  of  infinite  wisdom,  and  that  the  end  which  he 


32  SERMON  I. 

aims  to  accomplish  in  all  that  he  does,  or  suffers  to 
be  done,  is  the  promotion  of  tiie  general  happiness  of 
his  creatures,  and  tlie  advancement  of  his  own  declara- 
tive glory.  And  yet,  how  numerous  are  the  occur- 
rences which  to  our  short-sighted  view,  appear  as  if 
they  could  not  have  been  ordered,  or  even  allowed,  by 
a  perfectly  wise  and  purely  benevolent  Divinity!  Why 
is  it,  that  of  all  the  human  beings  born  into  the  world, 
more  than  one  third  are  cut  off  in  the  very  dawn  of 
their  existence,  removed  from  earth  before  a  single  re- 
volution of  the  seasons  has  passed  over  their  heads? 
Why  is  it,  that  pestilence  and  famine  and  war  are  so 
often  seen  to  desolale  whole  districts  of  the  globe? 
Why  is  it,  that  the  virtuous  are  sometimes  visited  with 
every  form  and  degree  of  affliction,  while  the  wicked 
sometimes  enjoy  a  superabundant  measure  of  temporal 
blessings?  Why  is  it,  that  tlie  husband  and  father  is 
snatched  from  a  family  which  depended  entirely  on  his 
exertions  for  support,  and  the  widow  and  her  lisping 
offspring  are  thereby  thrown  upon  the  sympathy  of  re- 
latives and  friends,  and  the  charity  of  the  wide  world? 
Why  is  it,  that  of  two  sons,  the  one  who  promised  to 
gladden  his  parents'  hearts,  and  to  be  an  ornament  to 
society,  sinks  into  an  untimely  grave,  while  another, 
the  very  reverse  in  character,  lives  to  disgrace  his  con- 
nexions, and  to  injure,  by  the  contagion  of  his  vicious 
example,  the  community  in  which  he  moves?  Why 
is  it,  that  the  minister  of  the  gospel  is  called  from  the 
field  of  his  labour,  at  the  very  moment  in  which  his 
prospects  of  permanent  and  extended  usefulness  shone 
brightest?  But  there  would  be  no  end  to  such  ques- 
tions. The  judgments  of  Heaven  are  verily  a  mighty 
deep.   Of  Jehovah  it  has  been  truly  said,  that  iiis  '-way 


SERMON  r.  3JJ 

19  in  the  sea,  and  his  path  in  the  great  waters,  and  his 
footsteps  are  not  known."  In  marking  the  course  of 
his  providence,  we  have  ahundant  reason  to  exclaim, 
"Touching  the  Almighty,  we  cannot  find  him  out." 

Finally,  God  is  incomprehensible  in  respect  to  the 
economy  of  his  grace.  The  plan  of  redemption  exiii- 
bited  in  the  Gospel,  is  replete  with  mysteries  sufficient 
to  baffle  the  conception,  not  of  men  only,  but  even  of 
the  higliest  orders  of  created  beings  in  the  universe. 
A\'e  remember  how  an  inspired  apostle*  in  meditating 
on  this  plan,  burst  forth  into  tlie  rapturous  exclama- 
tion, ^'O  the  depth  of  the  riches  both  of  the  wisdom 
and  knowledge  of  God !  how  unsearchable  are  his 
judgments,  and  his  ways  past  finding  out!"  Who  can 
estimate  the  measure  of  that  benevolence,  which  moved 
the  Father  to  consent  to  the  sacrifice  of  i»is  only  begot- 
ten and  well-beloved  Son,  which  urged  the  Son  him- 
self voluntarily  to  embark  in  the  enterprise  of  recover- 
ing, at  the  expense  of  his  own  life,  our  fallen  and  alie- 
nated world;  and  wliich  prompted  the  Holy  Spirit  to 
become  a  party  to  this  wonderful  undertaking,  and 
to  lend  his  potent  agency  for  its  certain  and  eft'ectual 
consummation?  Who  can  understand  how,  when  Je- 
sus Christ  came  down  to  earth,  he  appeared  as  a  per- 
son composed  of  two  natures,  the  divine  and  human, 
distinct  as  to  their  respective  properties,  and  yet  really 
and  inseparably  combined?  Who  can  explain  how 
the  obedience  which  he  rendered  to  the  law,  and  the 
sufferings  which  lie  endured,  were  capable  of  expiat- 
ing the  offences  of  others  whose  representative  lie  was? 
AVho  can  point  out  the  manner  in  which  the  Spirit  of 
grace  operates  upon  the  iiuman  heart,  so  as  to  tashion 
it  anew,  an<l  qualify  it  for  tlie  discliarge  of  moral  and 


34  SERMON  I. 

religious  duties  to  vvliich  it  was  previously  averse? 
Who  is  competent  to  inform  us,  how  devout  men  are 
kept  by  the  power  of  God  through  faith  unto  salva- 
tion? These,  brethren,  these  are  the  things  into  vvliicli 
the  angels  themselves  desire  to  look.  Of  course,  we 
can  know  comparatively  little  about  them  in  our  pre- 
sent stale.  "  Without  controversy,  great  is  the  myste- 
ry of  godliness." 

Upon  the  whole,  the  Deity,  in  whatever  liglit  we  con- 
template him,  whether  we  look  at  his  being,  his  per- 
fections, his  works,  the  dispensations  of  his  providence, 
or  the  economy  of  his  grace,  is  incompreliensible.  Tlie 
truth  of  our  text  is  established  beyond  dispute.  We 
cannot  by  scarciiing  find  out  God  ;  we  cannot  find  out 
the  Almighty  unto  perfection. 

Bretiiren,  from  the  subject  on  which  we  have  now 
been  meditating,  we  may  learn,  in  the  first  place,  the 
importance  of  revelation.  We  have  seen  that  this  is 
the  source  to  which  we  owe  all  the  sure  and  satisfac- 
tory knowledge  that  we  possess  concerning  the  divine 
Being.  It  is  doubtful,  whether,  without  the  sacred 
scriptures,  we  should  have  discovered  even  the  fact  of 
his  existence,  while  it  is  certain,  that,  but  for  them,  we 
should  have  remained  entirely  ignorant  of  his  charac- 
ter and  perfections.  We  should  have  known  nothing 
of  his  willingness  and  his  intention  to  pardon  sin  and 
save  sinners.  That  there  is  forgiveness  for  malefactors 
doomed  to  die — that  man,  though  guilty  of  numberless 
and  aggravated  offences  against  his  Maker,  may  yet 
obtain  reconciliation  tlirough  the  friendly  offices  of  a 
Mediator, — is  a  truth  of  wiiich  not  a  glimmering  of 
evidence  can  be  discerned  on  the  works  of  nature. 
The  phenomena  of  the  universe  throw  no  liglit  upon  the 


SERMON  I.  35 

subject:  **It  is  neither  written  l»v  the  sunbeam,  nor 
wafted  on  the  breeze/'  In  a  word,  it  can  be  gathered 
only  from  the  Bible. 

Our  subject,  dear  hearers,  further  teaches  us  humi- 
lity. If  we  are  unable,  even  with  the  advantages  of  an 
express  and  a  particular  revelation,  to  comprehend 
God,  it  surely  becomes  us  to  contemplate  with  tlie  most 
profound  self-abasement,  his  perfections,  his  works, 
and  liis  word.  Let  us  be  fully  sensible  of  the  weak- 
ness of  our  capacities,  liet  us  beware  of  imagining 
that  we  are  competent  to  explore  the  purposes  of  Jeho- 
vah, to  fathom  his  proceedings,  or  to  determine  what 
it  is  proper  for  him  to  do  in  the  government  of  his  own 
universe.  Instead  of  aspiring  to  be  wise  above  what 
is  written,  let  us  take  the  holy  volume  as  our  certain 
and  unerring  rule  of  belief  and  conduct,  in  relation  to 
the  Great  Supreme.  Let  us  bow  with  implicit  reve- 
rence to  the  authority  of  scripture,  employing  our  own 
reason  as  an  interpreter  of  its  principles  and  its  pre- 
cepts, and  not  as  an  arbiter  to  decide  on  the  truth  of 
its  contents.  Let  us  acquiesce  meekly  and  devoutly 
in  all  the  various  allotments  of  divine  providence,  how- 
ever dark  and  inscrutable  they  may  seem.  Let  us 
rest  on  the  persuasion  that  our  destiny  is  in  the  hands 
of  one  who  is  infinitely  wise,  and  powerful,  and  good; 
and  that  if  we  only  serve  him  aright  in  this  world,  the 
period  is  coming  when  much  that  is  now  incomprehen- 
sible in  his  character  and  doings,  shall  be  cleared  up — 
a  period  when  we  shall  know  him  better,  and  love  him 
more,  than  we  can  possibly  do  at  present.  Let  us  wait 
for  this  period,  and,  until  its  arrival,  live  by  faith. 


SIIRMON  II. 


ECCLESIASTES  XII.  7.     (Last  Clause.) 
— "  And  the  spirit  shall  return  unto  God  who  gave  it." 

That  man  is  a  being  compounded  of  matter  and 
spirit,  is  an  opinion  of  such  high  antiquity,  that  the  an- 
nals of  philosopliy  afford  few  data  for  enabling  us  to 
determine  the  time  and  place  of  its  origin.  It  formed 
a  part  of  the  system  of  Pythagoras,  who  flourished  as 
much  as  two  centuries  before  Socrates,  and  was  cer- 
tainly one  of  the  most  extraordinary  of  the  Grecian 
sages.  His  notions  on  this  subject  were  probably  ac- 
quired during  his  residence  in  Egypt,  to  which,  as  the 
great  mart  of  learning  and  science,  he  repaired  in  his 
youth,  for  study  and  improvement.  Where  the  Egyp- 
tians obtained  their  knowledge,  cannot  be  positively 
affirmed,  though  it  may  be  fairly  presumed,  that  they 
derived  from  the  posterity  of  Abraham,  while  the  latter 
inhabited  their  country,  valuable  traditionary  informa- 
tion respecting  the  Deity,  the  creation  of  the  world, 
and  the  nature  and  destination  of  man.  It  is  admitted, 
that  the  priests  of  Egypt  were  far  in  advance  of  the 
Jews  with  regard  to  arithmetic,  geometry,  and  general 
literature.  But  they  must  have  been  greatly  inferior 
to  the  people  whom  they  had  enslaved,  in  the  know- 
ledge of  authenticated  history  and  true  religion. 

The  opinion,  that  two  distinct  substances — if  we 
may  so  speak — matter  and  spirit — enter  into  the  com- 


SEUMON  II.  .n 

position  of  liiiiniui  nature,  was  obviously  in  the  mind  of 
Solomon,  when  he  penned  the  verse  of  which  our  text  is 
a  part.  "  Then  shall  the  dust  return  to  the  earth  as  it 
was,  and  the  spirit  shall  return  unto  God  who  gave  it." 
He  here  distinguishes,  with  as  much  accuracy  as  lan- 
suase  would  seem  to  allow,  between  the  two  constituent 
principles  of  man.  He  does  not,  to  be  sure,  seat  himself 
in  the  metaphysician's  chair,  and  undertake  to  point  out, 
in  what  respect  the  one  of  these  principles  essentially 
differs  from  the  other.  He  simply  asserts  the  important 
fact,  that  their  destiny  at  death  is  dissimilar,  and  even 
opposite. 

The  passage  before  us  reminds  us  of  the  creation  of 
man  as  narrated  in  the  inspired  record  of  Moses.  We 
there  read,  that  the  almighty  Architect  fashioned  the  hu- 
man being  out  of  the  dust  of  the  ground,  and  then  breath- 
ed into  his  nostrils  the  breath  of  life.  The  amount  of  this 
statement  would  seem  to  be,  that  the  material  frame  of 
Adam  was  endued  with  an  immaterial  soul.  Some,  in- 
deed, have  supposed,  that  by  "  the  breath  of  lifey'  may 
be  meant  nothing  more  than  the  principle  of  animation, 
whatever  it  is,  which  I)elongs  to  man  in  common  with 
other  living  creatures.  But  the  peculiar  style  in  which 
the  formation  of  our  first  parent  is  related,  must,  we  think, 
be  understood  as  marking  some  decided  superiority,  in 
respect  both  to  nature  and  destination,  over  the  other  in- 
habitants of  this  world.  Besides,  the  Hebrew  term  ren- 
dered by  our  translators  life,  is  in  the  plural  number — 
the  hreath  of  lives.  Now,  this  circumstance,  though  it 
may  not  be  thought  sufficiently  important,  to  be  made  the 
basis  of  a  very  serious  argument,  deserves  at  least  a  de- 
gree of  consideration.  It  would  appear  to  warrant  the 
idea,  that  there  was  communicated  from  the  Deity  to  man, 

3 


38  SERMON  II. 

a  principle  of  existence  in  addition  to,  and  distinct  from, 
the  general  principle  of  animal  being. 

We  conceive,  then,  that  the  term  spirit  is  applied  by 
Solomon,  in  the  text,  to  the  human  soul,  for  the  purpose 
of  denoting  its  entire  dissimilarity  from  the  body.  We 
have  no  doubt,  that  such  phraseology  was  employed  by 
him,  in  accommodation  to  the  prevailing  sentiments  of 
the  country  and  age  in  which  he  lived.  But  we  are  not 
less  certain,  that  it  is  phraseology,  the  accuracy  of  which 
has  been  perceived  and  admitted  by  correct  thinkers  ia 
all  nations  and  periods  of  the  world. 

It  is  not  our  intention  this  morning  to  enter  into  a  very 
elaborate  discussion  relative  to  the  nature  of  the  human 
mind.  The  subject,  you  are  aware,  is  one  respecting 
which  there  has  not  been  a  uniformity  of  opinion  among 
philosophers.  While  the  majority  of  inquirers  have  con- 
curred in  viewing  the  mind  as  an  immaterial  substance, 
there  have  been  those  who  have  maintained,  either  that  it 
is  nothing  more  than  a  highly  sublimated  species  of  mat- 
ter, or  else  that  it  is  simply  the  result  of  material  organi- 
zation. Of  the  writers  who  have  espoused  the  latter  doc- 
trine, there  is  only  one  whom  we  could  have  wished  to 
see  on  the  other  side  of  the  question.  And  yet  it  is,  per- 
haps, doing  injustice  to  the  great  and  good  Locke,  to  rank 
him  as  a  decided  disbeliever  in  the  spirituality  of  the  soul, 
when  he  has  merely  gone  so  far  as  to  say,  that  we  are 
not  entitled  to  pronounce  matter  essentially  incapable  of 
thought.  Whatever  may  have  been  the  opinion  which 
he  really  held,  or  to  which  he  inclined,  his  whole  specu- 
lation on  this  point  is  replete  with  his  characteristic  mo- 
desty and  caution,  and  forms  a  striking  contrast  to  the 
positiveness,  if  not  dogmatism,  betrayed  by  the  Hartleys, 
the  Darwins,  and  the  Priestleys — men  of  whose  writings 


SKUMON  ir.  g9 

it  lias  been  justly  said,  that  they  are  ^'equally  unphiloso- 
phical  in  the  design,  and  uninteresting  in  the  execution, 
destitute  at  once  of  the  sober  charms  of  truth,  and  of  those 
imposing  attractions  which  fancy,  when  united  to  taste, 
can  lend  to  fiction."  The  works  of  these  metaphysicians 
have,  for  some  years,  been  sinking  into  merited  oblivion. 
But  a  new  order  of  materialists  have  recently  presented 
themselves  on  tiie  arena  of  science,  who,  while  they  do 
not  pretend  to  affirm,  in  so  many  words,  that  mind  is 
matter,  yet  profess  to  have  made  discoveries  which  would 
seem  to  imply,  that  it  is  capable  of  being  physically 
analysed,  in  a  manner  somewhat  analogous  to  the  process 
of  dissection.  According  to  this  scheme,  all  the  phe- 
nomena of  thought  and  feeling  depend  on  certain  protu- 
berances of  the  brain,  which  the  advocates  of  the  system 
denominate  organs,  while  others  have  conferred  on  them 
the  less  elegant  appellation  of  bumps.  We  can  readily 
imagine  the  smile  of  ineftable  contempt  which  would  have 
crossed  the  philosophic  brow  of  Locke,  even  while  com- 
mitting to  paper  his  own  remarks  on  the  possible  materi- 
ality of  the  mind,  had  the  bust  of  a  modern  phrenologist 
been  placed  on  his  table. 

In  our  speculations  concerning  the  human  soul,  it  will 
serve  to  prevent  much  indistinctness  of  perception,  and 
uncertainty  of  aim,  if  we  keep  constantly  and  prominently 
in  view  a  factwhich  is  of  fundamental  importance  in  every 
philosophical  inquiry.  Let  it,  then,  be  remembered,  that 
all  our  knowledge,  both  actual  and  possible,  respecting 
the  substances  in  nature,  relates  to  their  jt^operties,  and 
not  to  their  inherent  essence.  Thus,  matter  is  known  to 
us  simply  as  something  possessed  of  solidity,  extension 
and  divisibilitij.  And  so  mind  is  known  to  us  merely  as 
something  endued  with  the  qualities  of  t/wus;ht,  volition 


40  SERMON  If. 

iint\  feeling.  Here,  on  the  one  hand,  and  on  tlie  other, 
is  the  ultimate  boundary  of  our  information — a  boundary 
more  impenetrable  than  the  mountains  of  ice  that  sur- 
round the  poles  of  the  earth,  and  bid  defiance  to  the 
mariner's  approach.  With  regard  to  the  peculiarity  which 
distinguishes  the  intimate  structure  of  these  two  substan- 
ces— matter  and  mind — we  are,  and  must  always  be,  so 
long  as  we  continue  in  the  present  state,  entirely  ignorant. 
It  will  be  perceived,  therefore,  that  the  knowledge  whicli 
we  have  acquired  in  respect  to  the  existence  and  proper- 
ties of  matter,  is  not  more  certain  and  complete,  than  that 
which  we  have  acquired  in  respect  to  the  existence  and 
properties  of  mind.  We  know  full  as  much  of  the  latter, 
as  we  do  of  the  former — and,  perhaps,  more.  And  yet — 
strange  to  say — the  theories  of  the  materialists  have  al- 
ways proceeded  on  the  erroneous  supposition,  that  we 
are  better  acquainted  with  matter,  than  with  mind.  Who, 
then,  can  wonder,  that  such  speculators,  having  entered 
on  their  researches  with  views  so  radically  unphilosophi- 
cal,  should  have  arrived  at  a  false  result? 

Now,  the  qualities  of  matter,  and  tliose  of  mind,  are 
utterly  and  entirely  different.  We  might  even  say,  that 
they  are  opposite.  Wiiat  resemblance  have  solidity 
and  extension  to  thought  and  feeling?  Where  is  the 
analogy  between  divisibility  and  volition?  There  is 
surely  no  resemblance — there  is  no  analogy.  We  are, 
therefore,  under  the  necessity  of  conceding,  that  matter  is 
one  thing,  and  mind  another  thing.  It  is  an  abuse  of 
language,  as  well  as  a  violation  of  the  principles  of  true 
science,  to  apply  the  same  name  to  two  substances, 
whose  properties — by  which  only  we  know  either  of  them 
— are  so  strikingly  dissimilar.  We  wish,  that  the  ma- 
terialist would  inquire  how  broad  is  a  remembrance:  and 


SERMON  II.  41 

into  how  many  parts  he  supposes,  that  the  emotion  of 
joy,  operated  on  by  [»ioper  instruments,  might  he  divided. 
It  would  likewise  be  worthy  of  his  investigation,  to  de- 
termine which  is  the  larger,  and  in  what  precise  ratio,  a 
hope  or  a  fear.  There  are,  besides,  many  curious  ques- 
tions which  he  might  resolve,  concerning  the  bulk,  weight, 
and  otiier  physical  properties  of  an  imagination.  Let  no 
one  conceive,  that  these  remarks  are  irrelevant.  They 
bear  most  directly  on  the  real  merits  of  the  point  at  issue; 
for,  as  lias  been  well  observed,  "  in  saying  of  mind,  that 
it  is  matter,  we  must  mean,  if  we  mean  any  thing,  that 
the  principle  which  thinks,  is  extended,  hard  and  divisi- 
ble.*' Such,  in  a  single  word,  is  tlie  true  purport  of  the 
materialist's  doctrine. 

But  we  shall  not  pursue  an  argument  which  we  feel  is 
not  very  well  adapted  to  the  pulpit.  Enough  has  been 
said,  it  is  presumed,  to  convince  you,  that  Solomon  ex- 
pressed himself  with  the  accuracy  of  a  just  philosopher, 
when  he  called  the  soul  of  man  a  spirit.  He  regarded  it 
as  something  entirely  distinct  from  the  dust  of  whicli  the 
body  is  composed,  and  on  this  ground  rested,  in  part,  his 
belief  of  its  continued  existence  after  the  dissolution  of  the 
latter.  And  here,  brethren,  let  us  tell  you,  tliat  the 
immateriality  of  the  human  mind  affords  one  of  the 
strongest  evidences  of  its  immortality.  We  are  entitled 
to  believe,  that  the  same  causes  which  produce  de- 
cay in  substances  endued  with  extension  and  divisi- 
bility, can  have  no  such  effect  on  those  endued  with 
thought  and  volition.  The  dissolution  of  matter  is  occa- 
sioned by  the  separation  of  its  component  parts.  But 
spirit,  which  is  not  made  up  of  parts,  would  seem  to  l>e 
naturally  indestructible.  We  know  it  has  been  said, 
tliat  material  and  immaterial  substances  are  alike  depen- 


4^  SERMON  ir. 

(lent,  for  the  continuance  of  their  being,  on  the  will  of  the 
Creator,  and  that  he  can  render  the  one  immortal,  quite 
as  readily  as  the  other.  While  we  admit,  that  there  is 
truth  in  this  suggestion,  we  cannot  retract  what  we  have 
asserted,  that  the  spirituality  of  the  soul  is  the  best  evi- 
dence which  reason  furnishes,  that  it  is  destined  to  sur- 
vive the  ravages  of  death.  To  the  nature  of  the  mind,  as 
sometliing  essentially  distinct  from  the  body,  we  appeal, 
for  the  clearest  and  most  satisfactory  proof,  independent- 
ly of  revelation,  that  it  shall  never  perish.  Nor  do  we 
at  all  believe,  that  the  doctrine  of  the  soul's  immortality 
has  been,  in  the  least,  injured,  as  materialists  have  often 
alleged,  by  those  who  have  argued  for  it  chiefly  from  the 
immateriality  of  the  thinking  principle. 

We  have  said,  that  the  spirituality  of  the  human  mind 
was  regarded  by  Solomon  as  an  evidence  of  its  immor- 
tality. And  yet  the  inference  has  been  hastily  drawn 
from  some  detached  passages  of  his  works,  that  he  was 
not  himself  a  believer  in  the  future  existence  of  the  soul. 
Thus,  in  one  place,  he  exclaims,  "  I  said  in  mine  heart 
concerning  the  estate  of  the  sons  of  men,  that  God  might 
manifest  them,  and  that  they  might  see,  that  they  them- 
selves are  beasts.  For  that  which  befalleth  the  sons 
of  men,  befalleth  the  beasts ;  even  one  thing  befalleth 
them :  as  the  one  dieth,  so  dieth  the  other ;  yea,  they  have 
all  one  breath  :  so  that  a  man  hath  no  pre-eminence  above 
a  beast ;  for  all  is  vanity.  All  go  unto  one  place ;  all  are 
of  the  dust,  and  all  turn  to  dust  again."  Now,  we  shall 
not  deny,  that  this  passage,  taken  by  itself,  might  induce 
a  reader  to  suspect,  that  the  writer  did  not  believe  in  tlie 
future  existence  of  man.  But  we  contend,  that,  when 
fairly  construed  agreeably  to  the  general  tenour  of  the 
production  in  which  it  is  found,  its  import  must  be  seen, 


SERMON  II.  43 

even  on  a  casual  glance,  to  be  very  different.  Solomon's 
object,  in  these  words,  is  merely  to  illustrate  the  vanity 
of  human  life,  by  showing  how  similar,  in  many  respects, 
is  its  termination  to  the  death  of  the  irrational  animals. 
He  refers,  throughout  the  comparison,  only  to  the  body, 
and  not  to  the  soul,  as  appears  suflBcicntly  from  the  sen- 
tence immediately  succeeding  the  verses  just  quoted, 
where  he  says,  "  Who  knoweth  the  spirit  of  a  man  that 
goeth  upward,  and  the  spirit  of  the  beast  that  goetli  down- 
ward?" There  is  no  ambiguity  here.  A  distinction  is 
drawn  in  the  clearest  and  most  decided  terms,  between 
the  ulterior  destination  of  man,  and  that  of  other  living 
creatures.  But  further  remark  would  be  superfluous. 
The  verse  of  which  our  present  text  is  a  part,  must  cer- 
tainly satisfy  every  candid  reader,  that  the  immortality 
of  the  soul  was  an  article  of  Solomon's  creed.  Does  he 
not  say,  in  this  verse,  that  while  the  dust  shall  return 
to  the  earth  as  it  was,  the  spirit  is  destined  to  ascend  to 
Him  who  gave  it?  What  language,  we  should  like  to 
know,  can  be  more  explicit  than  this?  Indeed,  it  would 
almost  seem  as  if  the  wise  man,  in  anticipation  of  the  un- 
just inference  which  some  might  endeavour  to  draw 
from  previous  passages  of  his  writings,  had  resolved  to 
deliver  himself,  in  such  a  manner,  in  the  conclusion  of 
his  last  work,  as  might  obviate  all  misconception  in  res- 
pect to  his  real  sentiments. 

The  immateriality  of  the  mind  has  been  alleged  as  one 
main  argument  in  support  of  the  position,  that  the  spirit 
returns,  on  the  dissolution  of  the  body,  to  God  who  gave 
it;  or,  in  other  words,  that  the  thinking  principle  con- 
tinues in  being  after  death.  A  second  argument  nearly 
allied  to  this,  in  behalf  of  the  same  momentous  truth, 
might  be  drawn  from   the   transcendent  faculties  with 


44  SERMON  II. 

which  the  Creator  has  replenished  the  humaii  under- 
standing.  When  we  contemplate  tliese  faculties — Rea- 
son, Judgment,  Memory,  Imagination ;  or,  rather,  when 
we  survey  the  various  operations  of  which  the  one  indi- 
visible principle  of  mind  is  capable, — we  come  almost 
irresistibly  to  the  conclusion,  that  a  substance  so  richly 
endowed  must  be  immortal.  When  we  open  the  records 
of  science,  and  examine  the  actual  achievements  of  intel- 
lect, we  recoil  from  the  thought,  that  it  is  fated  to  perish 
by  the  same  ignoble  stroke  tliat  prostrates  the  body.  Be- 
sides, we  behold  in  the  soul  an  illimitable  capacity  for 
the  ingress  of  ideas ;  a  desire  for  the  reception  of  know- 
ledge, which  is  never  saturated ;  a  susceptibility  of  im- 
provement which  time,  instead  of  exhausting,  serves  only 
to  increase.  Life  is  much  too  short  to  enable  the  mind  of 
man  to  attain  to  that  high  proficiency,  to  which  it  ardently 
aspires,  and  for  which  it  would  seem  to  be  ultimately 
destined.  Must  we,  then,  suppose  that  the  human  being 
is  cut  down  in  the  very  infancy  of  his  career?  That  his 
mental  faculties,  so  replete  with  promise,  are  all  suddenly 
arrested  and  annihilated  in  the  very  inception  of  their 
development?  Is  there  not  sometliing  in  our  present  cir- 
cumstances and  condition,  which  proclaims  intelligibly 
and  emphatically,  that  a  future  and  a  nobler  theatre  for 
exertion  and  improvement,  is  in  reserve  for  us  beyond  the 
grave?  In  short,  it  has  been  forcibly  remarked,  that  to 
presume,  that  man  has  been  gifted  with  such  powers  as 
we  have  mentioned,  and  rendered  capable  of  indefinite 
progression  in  knowledge,  and  all  in  reference  to  no 
higher  sphere  of  action  than  "  this  dim  spot  called  earth" 
— is  as  preposterous  as  it  were  to  imagine,  that  an  indi- 
vidual sliould  be  clothed  in  scarlet,  and  decorated  with 
diamonds,  for  the  business  of  the  plough,  or  instructed  in 


SERMON  II.  15 

the  arts  and  sciences,  in  order  to  qualify  him  for  attending 
a  herd  of  swine. 

In  connexion  with  the  consideration  just  stated,  we 
may  observe,  that  the  difference  which  obviously  obtains 
between  man  and  the  irrational  animals,  in  respect  to  ac- 
tual enjoyment  on  earth,  furnishes  strong  presumptive 
evidence  in  behalf  of  the  important  truth  for  which  we 
contend.  This  world  seems  suited  to  the  ample  and 
final  gratification  of  the  latter.  From  the  various  physi- 
cal objects  with  which  they  are  surrounded,  they  derive 
supreme  and  unalloyed  pleasure.  The  cattle  that  browse 
in  the  fields,  the  birds  that  carol  in  the  air,  and  the  fishes 
that  sport  in  the  water,  enjoy  sensual  happiness,  supe- 
rior both  in  kind  and  degree,  to  any  of  which  the  human 
being  partakes.  The  delights  of  sense  are  far  too  meagre 
to  gratify  his  towering  appetites.  Instead  of  affording 
him  substantial  and  enduring  enjoyment,  they  always 
contribute,  when  too  eagerly  pursued  and  immoderately 
grasped,  to  impair  his  health,  mar  his  peace,  and  entail 
upon  him  a  train  of  numberless  calamities.  He  fails  not 
to  discover,  sooner  or  later,  that  they  are  little  better  than 
^^  vanity  and  vexation  of  spirit.''  Now,  this  important 
difference  between  the  rational  and  the  merely  sentient 
being,  points,  we  think,  to  a  corresponding  difference  in 
their  respective  destinations.  If  the  existence  of  man 
were  to  be  finally  cut  short  at  death,  it  would  seem  as  if 
the  benevolent  purposes  of  Heaven  in  his  creation,  were, 
in  a  measure  frustrated.  He  falls  like  other  animals 
while,  unlike  them,  he  has  not  been  fully  blessed.  His 
mind — the  very  principle  of  his  dignity — that  which  ap- 
pears to  constitute  him  their  superior,  and  to  crown  him 
as  the  lord  of  this  lower  world, — renders  him  less  capa- 
ble of  enjoyment  amid  the  scenes  of  his  pre-eminence. 

4 


46  SERMON  II. 

Man,  on  the  supposition  that  there  is  no  futurity,  is  of  all 
earthly  beings,  the  most  miserable.  His  existence,  li- 
mited to  the  present  world,  is  an  enigma  that  serves  only 
to  confound  those  ideas  of  the  divine  wisdom  and  be- 
nignity, wiiich  every  thing  else  in  nature  is  so  admirably 
fitted  to  excite.  If  he  is  not  to  live  in  another  state  where 
perfect  happiness  is  attainable,  it  is  difficult  to  conjec- 
ture for  what  end  he  was  formed. 

A  further  argument  in  support  of  the  immortality  of  the 
mind,  has  been  derived  from  the  inequality  whicli  marks 
the  dispensations  of  Providence  in  the  present  world. 
There  is  not  here  that  exact  accordance  between  charac- 
ter and  condition,  which  we  should  calculate  on  finding 
in  the  government  of  a  holy  and  just  Divinity.  It  often 
happens,  that  a  greater  share  of  prosperity  is  enjoyed  by 
the  bad,  than  by  the  good.  Solomon,  the  most  acute  ob- 
server of  human  life,  thus  asserts  the  fact :  "  There  is  a 
just  man  that  perisheth  in  his  righteousness,  and  there  is 
a  wicked  man  that  prolongeth  his  life  in  his  wickedness." 
Some  writers,  indeed,  have  laboured,  by  a  species  of  sub- 
tile reasoning,  to  show,  that  the  inequality  of  which  we 
now  speak,  is  more  in  appearance  than  in  reality.*  They 
contend,  that  although  much  difference  is  visible  in  the 

*  The  following  passage  occurs  in  a  letter  from  Lord  Bolingbroke  to  Swift. 
He  speaks  of  Pope's  Essay  on  Man,  which  his  poetical  friend  was  then  engaged 
in  writing : — 

"It  is  a  noble  subject;  he  [Pope]  pleads  the  cause  of  God,  (I  use  Seneca's 
expression,)  against  that  famous  charge  which  Atheists  in  all  ages  have  brought 
— the  supposed  unequal  dispensations  of  Providence;  a  charge  which  I  cannot 
heartily  forgive  your  divines  for  admitting.  You  admit  it,  indeed,  for  an  ex- 
treme good  purpose,  and  you  build  on  this  admission  the  necessity  of  a  future 
state  of  rewards  and  punishments.  But  what  if  you  should  find  that  this  fu- 
ture state  will  not  account,  in  opposition  to  the  Atheist,  for  God's  justice  in  the 
present  state,  which  you  give  up  ?  Would  it  not  have  been  better  to  defend 
God's  justice  in  this  world,  against  these  daring  men,  by  irrefragable  reasons. 


SERMON  II.  47 

outward  circumstances  of  men,  yet  the  balance  of  advan- 
tages and  disadvantages,  in  all  the  various  conditions 
of  life,  may  be  so  evenly  adjusted  by  an  impartial  Deity, 
that  the  amount  of  actual  enjoyment  is  nearly,  and,  per- 
liaps,  quite  the  same.  Happiness,  say  these  authors,  de- 
pends primarily  upon  the  state  of  the  mind — its  views, 
its  feelings,  and  its  wishes.  External  prosperity  is  no 
unfailing  index  of  internal  tranquillity.  In  the  midst  of 
wealth,  and  honour,  and  power,  the  human  being  may  be 
really  miserable.  On  the  other  hand,  seeming  adversity 
does  not  infallibly  denote  mental  infelicity.  Tattered 
garments,  scanty  fare,  and  a  diseased  body,  may  belong 
to  one,  within  whose  breast  there  mantles  the  sunshine 
of  an  unclouded  calm.  There  is  some  plausibility,  we 
grant,  in  this  representation  of  things.  We  do  not,  how- 
ever, think  it  necessary  to  enter  into  an  elaborate  argu- 
ment for  the  purpose  of  exposing  its  fallacy.  We  would 
only  ask  you  to  go  abroad  through  the  numerous  walks 
of  actual  life,  and  see  how  far  these  ingenious  speculations 
of  the  closet,  correspond  with  what  you  there  behold.  We 
shall  be  egregiously  deceived  if  you  do  not  find  little 
within  the  range  of  your  observation,  however  extended 
it  may  be,  to  corroborate  the  philosopher's  assumption, 
that  the  happiness  of  the  mind  is  independent  of  external 
circumstances — that  when  the  body  is  afflicted  with  want 
or  racked  with  pain,  perfect  serenitude  may  pervade  the 
soul.  You  will  soon  discover,  that  such  a  position  is 
most  strikingly  confuted  by  the  facts  that  come  before 
your  eye;  yes,  and  you  may  be  still  more  fully  con- 
vinced of  its  unsoundness,  if  it  should  ever  be  your  lot 
to  know,  from  personal  experience,  the  effect  of  some  of 

and  to  have  rested  the  proof  of  the  other  point  on  revelation'     I  do  not  like 
concessions  made  against  demonstration,  repair  or  supply  them  how  you  will." 


48  SERMON  II. 

those  evils  which  the  speculating  sage,  as  he  muses  in  his 
easy  chair,  surrounded  with  every  comfort,  accounts  so 
very  tolerable,  evils  which,  though  they  may  be  readily 
mitigated  and  counteracted  in  theory,  are  generally  found 
more  obstinate  and  unmanageable  in  practice.  In  short, 
this  is  a  question  on  which  it  is  safest  to  follow  the  com- 
mon sense  of  mankind,  and  we  are  very  sure,  that  no  one 
but  a  philosopher  ever  thought  of  denying  or  doubting  the 
unequal  distribution  of  good  and  evil,  which  charac- 
terizes the  doings  of  Providence  here  below.  If,  then, 
there  is  a  Deity  who  sits  upon  the  throne  of  nature — a 
throne  of  which  righteousness  and  judgment  are  the  foun- 
dation,— he  cannot  fail  to  make  a  due  distinction,  sooner 
or  later,  "  between  them  that  serve  him,  and  them  that 
serve  him  not.''  As  surely  as  he  is  just,  and  holy,  and 
good,  all  present  inequalities  shall  be  rectified  at  a  future 
period,  and  in  a  future  state.  The  happiness  or  misery 
of  every  accountable  agent  in  the  universe,  must  be  ulti- 
mately in  the  exact  ratio  of  his  moral  deserts.  As  this  is 
not  the  case  with  man  on  earth — as  vice  here  is  often 
more  prosperous  than  virtue, — we  may  fairly  presume 
that  his  being  is  to  be  prolonged  in  another  and  retribu- 
tive world.  The  supposition,  that  the  soul  is  immortal^ 
seems  necessary,  then,  to  vindicate  the  divine  character 
and  proceedings.  Without  it,  we  shall  be  completely 
foiled  in  all  our  attempts  to 

"  — — ^—  Assert  eternal  Providence, 
And  justify  the  ways  of  God  to  men." 

An  additional  argument  for  the  future  existence  of  the 
soul,  has  been  built  on  the  general  belief  of  mankind  in 
relation  to  this  subject.  It  is  certain,  that  the  expectation 
of  life  beyond  the  grave,  however  it  may  have  been  ob- 
tained—whether it  be  a  deduction  of  reason,  or  a  remnant 


SERMON  II.  49 

of  information  originally  communicated  from  the  Deity 
to  the  first  man,  and  by  liira  handed  down  to  his  pos- 
terity,— has  formed  an  article  of  tlie  popular  creed  in  all 
periods,  and  in  almost  all  countries.  It  is  found  to  pre- 
vail, at  this  day,  among  some  of  the  rudest  tribes  on  our 
earth.  The  untutored  savage,  who  dwells  afar  from  the 
radiance  of  revelation,  and  on  whom  the  dimmer  light  of 
philosophy  has  not  shone,  comforts  himself  amid  the  pri- 
vations and  calamities  incident  to  his  present  state,  by 
looking  forward  to 

"  Some  safer  world  in  depths  of  woods  embrac'd, 
Some  happier  island  in  the  wat'ry  waste." 

Now,  the  question  has  been  asked,  can  we  reasonably 
imagine,  that  an  expectation  thus  deeply  seated  in  the 
human  bosom,  and  widely  diffused  throughout  the  human 
race,  is  wholly  unfounded?  Is  it  consonant  with  the 
benignity  of  the  Creator,  to  suffer  a  whole  order  of  intel- 
ligent beings  to  indulge  a  hope  of  immortality  which  is 
never  to  be  realized?. ...But  this  argument  will  strike 
different  minds  with  a  different  degree  of  force,  and  as  its 
strength  may  be  thus  variously  estimated,  the  judicious 
thinker  will  not  be  tempted  to  lay  upon  it  an  undue 
stress. 

A  similar  remark  is  applicable  to  an  argument  which 
curious  observers  have  sometimes  derived  from  the  analo- 
gies of  nature.  For  example,  the  natural  history  of  in- 
sects presents  a  remarkable  fact,  which  shows,  that  it  is 
possible  even  for  material  animals  to  undergo  a  very  con- 
siderable and  striking  change  in  their  modes  of  being — a 
change  as  little  credible  to  one  who  was  not  aware  that 
it  had  been  indubitably  ascertained,  as  the  continued 
existence  of  the  human  s|)irit  in  a  new  form,  after  the  dis- 
solution of  the  clay  i\il)ric,  with  whicli  its  existence,  and 


50  SERMON  II. 

all  its  operations  on  earth  appear  to  be  inseparably  allied. 
Who  would  not  wonder  on  hearing,  for  the  first  time,  that 
the  grub,  on  which  we  look  with  so  much  disgust  as  it 
crawls  along  the  ground,  becomes,  after  a  short  period  of 
torpidity,  a  beautiful  butterfly,  that  banquets  on  the  nec- 
tar of  the  flower^  and  glitters  in  the  beams  of  the  summer 
sun?     And  yet  such  is  the  fact.     The  wing  of  tliis  gay 
insect,  which  captivates  our  unaided  vision,  and  whose 
variegated  hues,  when  surveyed  through  the  microscope, 
command  the  astonished  gaze  of  the  naturalist,  emerged 
from  the  tomb  into  which  an  unsightly  catterpillar  sunk. 
Now,  may  we  not  hence  infer,   that  there  is  nothing  like 
improbability  in  the  opinion,  that  death,  instead  of  im- 
plying the  anniliilation  of  the  human  being,  is  merely  a 
process  through  whicli  he  enters  into  a  diiferent  and  su- 
perior condition  of  existence  ?....But   we  shall  not  pur- 
sue a  mode  of  reasoning,  on  which  it  has  been  already 
intimated,  that  too  much  reliance  ought  not  to  be  placed. 
Brethren,  we   have  now  presented  you  with  a  brief 
view  of  the  several  arguments  which  have  been  com- 
monly resorted  to,  in  support  of  the  immortality  of  the 
soul.     After  all,  however,  it  must  not  be  concealed,  that 
these  arguments  afford  only  a  high  degree  of  probability 
in  relation  to  this  point.     They  are  insufficient  of  them- 
selves to  create  a  clear  and  an  unfaltering  conviction,  that 
man  is  born  for  eternity.     For  such  conviction,  which 
lies  at  the  basis  of  all  rational  and  practical  religion,  we 
are  indebted  to  the  sacred  volume.     It  is  by  the  gospel 
that  life  and  immortality  are  brought  to  light.     Here  we 
learn,  of  a  certainty,  that  the  dissolution  of  the  body  is 
not  followed  by  the  extinction  of  the  mind — that,  when 
the  dust  returns  to  the  earth  as  it  was,  the  spirit  returns 
to  God  who  gave  it. 


SERMON  II.  51 

And  for  what  purpose  does  the  spirit  return  to  God 
who  i;ave  it?  Our  limits  will  not  allow  us  to  answer  this 
question  in  detail.  We  would  merely  remark,  in  a  single 
word,  that  the  spirit  returns  to  God  who  gave  it,  in  order 
to  be  tried  at  his  bar  for  tiie  deeds  done  in  the  body,  and 
then  assigned  to  a  condition  of  interminable  happiness, 
or  interminable  misery,  according  to  the  nature  and  de- 
sert of  those  deeds.  Reason  leads  us  to  presume,  that, 
if  the  human  being  is  to  exist  in  a  future  state  at  all,  the 
circumstances  of  such  existence  must  correspond  to  the 
moral  character  which  he  had  sustained  on  earth.  And 
revelation  expressly  assures  us,  that,  <' it  is  appointed 
unto  men  once  to  die,  but  after  this  the  judgment."  It  is 
most  certain,  then,  that  the  unalterable  destiny  of  every 
one  is  determined  in  the  crisis  of  his  dissolution.  There 
is,  at  that  moment,  ])assed  upon  him,  a  sentence  of  right- 
eous retribution,  which  takes  immediate  effect,  and  which, 
in  the  approaciiing  day  of  tiie  general  judgment,  shall  be 
republished  and  confirmed  before  an  assembled  universe. 

Here,  then,  brethren,  we  are  brougiit  to  the  conclusion 
and  improvement  of  our  subject.  If  death,  which  de- 
stroys tiie  body,  has  no  other  effect  upon  the  spirit,  than 
to  remove  it  from  a  state  of  probation  to  one  of  retribu- 
tion, how  important  is  it,  that  our  conduct  in  this  life, 
should  be  regulated  by  a  due  sense  of  our  ulterior  desti- 
nation !  Let  us  always  act  under  a  deep  persuasion  of  our 
immortality.  Let  us  not  forget,  even  for  a  moment,  that 
these  material  structures  are  endued  with  a  principle  dis- 
tinct, in  all  its  properties,  from  matter — a  principle  which 
shall  survive  the  dissolution  of  the  planets,  and  outlive 
the  splendour  of  the  stars — a  principle  which,  wiien  mil- 
lions and  millions  of  ages  have  rolled  away,  shall  con- 
tinue fresh,  and  young,  and  vigorous  as  ever ;  either  ris- 


52  SERMON  n. 

ing  to  higher  and  higher  degrees  of  enjoyment  in  the 
paradise  of  God — climbing  the  sun-bright  steeps  of  glory, 
without  a  barrier  to  obstruct  its  brilliant  way, — or  else 
sinking  deeper  and  deeper  in  the  abyss  of  misery,  its 
torments  receiving  new  accessions  of  keenness,  as  its  dis- 
tance from  the  regions  of  light  and  purity  increases! 
Who  that  thinks  for  an  instant  of  the  future  career  of  the 
human  being,  does  not  feel  the  force  of  our  Lord's  reflec- 
tion, "What  is  a  man  profited,  if  he  should  gain  the 
whole  world,  and  lose  his  own  soul?  or  what  shall  a 
man  give  in  exchange  for  his  soul?"  Poor,  indeed,  would 
be  that  individual,  who  should  barter  the  undying  princi- 
ple within  him,  for  all  that  this  earth,  in  the  shape  of 
riches,  honours,  and  pleasures,  has  to  bestow.  When  he 
reaches  the  margin  of  eternity,  these  delusive  pageants 
must  wing  their  fliglit,  and  leave  behind  them  nothing 
save  the  torturing  recollection  of  advantages  misimproved, 
and  time  misemployed. 

And  now,  dear  hearers,  in  the  view  of  such  solemn 
truths,  we  would  entreat  you,  one  and  all,  to  prepare, 
with  becoming  earnestness  and  anxiety,  for  that  crisis  in 
which  the  dust  shall  return  to  the  earth  as  it  was,  and  the 
spirit  ascend  to  God  who  gave  it.  Remember  that  life  is 
a  mere  "  vapour,  that  appeareth  for  a  little  while,  and 
then  vanisheth  away."  Very  near  is  the  period,  when 
we  who  have  met  to-day  in  this  house  of  worship — 
speaker  and  hearer, — shall  be  numbered  with  the  many 
generations  who  have  already  passed  over  this  brief  stage 
of  action,  and  entered  within  the  veil  of  eternity.  Yes, 
and  let  us  tell  you — even  you,  our  young  auditors, — that 
soon  your  bodies,  which  it  is  now  your  chief  concern  to 
decorate  and  to  gratify,  shall  be  mingled  with  their  ele- 
mentary  dust.     And    will    you    devote   supremely   an 


StRMON  II.  53 

Existence  so  short  and  uncertain  as  the  present,  to  any 
other  purpose  than  that  of  securing  an  unalienable  inhe- 
ritance beyond  the  grave  ?  0!  tell  us,  will  you  waste  in 
comparatively  frivolous  pursuits,  those  inestimable  mo- 
ments, on  whose  improvement  the  tremendous  destinies 
of  your  future  being  are  suspended  ?  Ignorant  of  the  day 
and  hour  in  which  your  souls  shall  be  required  of  you, 
will  you  not  endeavour  to  be  always  ready  for  a  summons 
to  the  bar  of  your  Maker  and  Judge  ?  "  Tlie  Son  of  man 
is  as  a  man  taking  a  far  journey,  who  left  his  house,  and 
gave  authority  to  his  servants,  and  to  every  man  his 
woi'k,  ami  commanded  the  porter  to  Avatch.  Watch  ye, 
therefore ;  for  ye  know  not  vvlien  the  master  of  the  house 
Cometh,  at  even,  or  at  midnight,  or  at  the  cock-crowing, 
or  in  the  morning ;  lest  coming  suddenly,  he  find  you 
sleeping.  And  what  I  say  unto  you,  I  say  unto  all, 
watch." 

Brethren,  we  cannot  leave  you,  without  repeating  the 
same  truth  which  you  have  heard  from  this  pulpit  a  thou- 
sand times  before.  If  you  would  contemplate  death,  each 
individual  for  himself,  as  the  prelude  to  a  blissful  and  glo- 
rious immortality,  you  must  found  your  hopes  implicitly 
and  entirely  on  the  Lord  Jesus  Christ.  In  him  alone  is  there 
salvation  for  sinners  like  yourselves.  Confide  in  his 
atonement,  and  then  you  may  anticipate,  with  meek  and 
tranquil  submission  to  the  divine  will,  that  approaching 
day,  when  the  body  shall  return  to  its  kindred  dust,  and 
the  liberated  spirit  soar  to  the  Being  from  whom  it  sprung. 
And  now,  what  more  shall  we  say?  <•  Let  us  hear  the 
conclusion  of  the  whole  matter.  Fear  God,  and  keep 
his  commandments;  for  this  is  the  whole  duty  of  man. 
For  God  shall  bring  every  work  into  judgment,  with  every 
secret  thing,  whether  it  be  good,  or  whether  it  be  evil." 

5 


SERMOIV  III. 


PSALM  XV. 


"Lord,  who  shall  abide  in  thy  tabernacle?  who  shall  dwell  in  thy  holy  hill? 
He  that  Walketh  uprightly,  and  worketh  righteousness,  and  speaketh  the 
truth  in  his  heart.  He  that  backbiteth  not  with  his  tongue,  nor  doeth  evil 
to  his  neighbour,  nor  taketh  up  a  reproach  against  his  neighbour.  In  whose 
eyes  a  vile  person  is  contemned;  but  he  honoureth  them  that  fear  the  Lord. 
He  that  sweareth  to  his  own  hurt,  and  changetli  not.  He  that  putteth  not 
out  his  money  to  usurj'^,  nor  taketh  reward  against  the  innocent.  He  that 
doeth  these  things  shall  never  be  moved," 

The  sacred  Scriptures,  it  has  been  often  remarked, 
divide  mankind  into  two  great  classes.  According  to  this 
classification,  every  human  being  is  either  the  friend  or 
the  enemy  of  Grod.  Our  Lord,  when  on  earth,  expressly 
taught  his  disciples,  that  those  who  were  not  with  him, 
were  against  him.  Neutrality  in  the  matter  of  religion, 
is  wholly  out  of  the  question.  There  can  be  no  medium 
between  the  performance  and  the  neglect  of  duty — no 
half-way  ground  between  obedience  to  the  <livine  will, 
and  disobedience;  no  stationary  spot  between  holiness 
and  unholiness;  no  definable  point  equally  removed  from 
the  service  of  God  and  the  service  of  Mammon — from  the 
love  and  the  hatred  of  that  Being,  ^"in  whose  hand  is  our 
breath,  and  whose  are  all  our  ways." 

Now,  it  is  surely  of  the  last  importance,  that  each  in- 
dividual should  know,  to  which  of  these  classes  he  be- 
longs. And  how  is  this  question  to  be  determined?  We 
answer,  that  the  characteristical  traits,  the  distinguishing 
marks,  of  the  truly  pious  man,  are  described  most  clearly 
and  minutely  in  the  word  of  God ;  so  that  we  may  all, 


SEUMON  III.  55 

by  the  comparison  of  our  moral  feelings  and  conduct'with 
this  infallible  standard^,  ariivc  at  some  knowledge  of  otir 
character  and  condition  in  the  view  of  heaven.  Tlius  it 
is  the  object  of  David,  in  the  psalm  before  us,  to  exhil)it 
some  of  the  most  prominent  of  these  attributes  which  de- 
signate the  friend  and  servant  of  the  Most  Higli.  He 
accordingly  begins  by  proposing  the  query,  "Lord,  who 
shall  abide  in  tliy  tabernacle?  who  shall  dwell  in  thy 
holy  hill  ?'^ 

It  cannot  be  necessary  to  attempt  a  critical  exposition 
of  this  metaphorical  phraseology.  To  tlie  ancient  Jews, 
the  tabernacle  was  an  expressive  figure  of  the  good  man's 
earthly  pilgrimage,  as  the  hill  of  Zion  was  a  significant 
emblem  of  that  condition  which  awaits  hira  after  death. 
The  import  of  the  first  verse,  then,  must  be  sufficiently 
obvious.  It  is  as  if  the  Psalmist  had  written — Who 
shall  enjoy  the  present  comforts,  and  the  future  blessings 
which  religion  bestows?  Who  shall  possess  the  favour 
of  God  in  this  world,  and  dwell  with  him  for  ever  in  the 
world  to  come? — This  question,  we  observe,  is  addressed 
to  the  Lord,  or,  as  it  is  in  the  original,  Jehovah.  And 
"why  is  it  addressed  to  him?  Because  it  relates  to  a 
matter  which  is  known,  with  the  highest  and  most  unerr- 
ing certainty  to  the  divine  omniscience ;  and  also  because 
it  is  the  province  of  our  Father  in  heaven,  to  render  us 
acquainted  with  our  standing  and  prospects  as  religious 
beings.  His  all- piercing  eye  can  penetrate  the  deepest 
recesses  of  the  human  heart,  and  detect  its  most  secret 
thoughts  and  desires.  And  he,  too,  has  promised  to  de- 
vout men,  his  iioly  spirit,  to  bear  witness  with  their  spi- 
rits, that  they  are  his  children ;  to  sooth  and  animate 
them  with  the  hope  that  their  sins  are  forgiven,  and  that 
the  felicities  of  paradise  shall  be  their  eternal  reward. 

The  first  trait  which  the  Psalmist  assigns  as  indicative 


56  SERMON  HI. 

of  the  good  man,  is  more  general  and  less  definite  than 
those  which  follow.  "  He  that  walketh  uprightly,  and 
worketh  righteousness."  This  is  one  among  numberless 
passages  of  the  inspired  record,  which  insist  upon  moral 
rectitude  as  an  indispensable  passport  to  the  divine  fa- 
vour. It  has  been  a  common  objection  to  the  Christian 
system,  with  the  ignorant  and  the  uncandid,  that  it  tends 
to  lessen  the  obligation  and  importance  of  those  virtues 
which  are  in  the  highest  esteem  among  men,  and  are  most 
essential  to  social  order  and  happiness ;  that  it  confers  an 
undue  value  upon  a  certain  set  of  devotional  feelings, 
such  as  faith,  and  liope,  and  love,  with  regard  to  the  ex- 
istence and  the  degree  of  which,  there  must  always  be 
great  danger  of  deception  on  the  part  of  the  individual 
himself,  and  still  greater  danger  on  the  part  of  others. 
We  freely  admit,  and  deeply  lament,  that  some  syste- 
matic expositors  of  Christianity  have  presented  views  of 
its  doctrines,  calculated  in  some  measure,  to  countenance 
the  objection  of  which  we  speak.  We  refer  not  now  to 
the  writers  called  Antinomian.  We  know  that  there  may 
be  found  paragraphs  even  in  our  orthodox  divines,  espe- 
cially those  of  a  less  recent  date,  so  incautiously  express- 
ed as  to  give  point,  if  not  justness,  to  that  sarcasm  of  the 
wittiest  of  poets,  when  he  describes  morality  as  that 

" Which  both  the  saints, 

And  wicked  too,  cry  out  against." 

But  we  are  bold  to  affirm,  that  the  Bible,  while  it  teaches 
the  entire  insufficiency  of  mere  moral  virtues,  to  save  the 
individual  who  is  i  stranger  to  penitence  and  faith,  de- 
clares, in  terms  the  most  perspicuous  and  peremptory, 
that,  where  these  virtues  are  wanting,  tliere  can  be  neither 
penitence  nor  faith.  In  fact,  the  ethical  precepts  contain- 
ed in  the  sacred  volume,  display  a  purity  and  a  rigour 
altogether  singular  and  distinctive.     There  is  no  other 


SERMON  III.  57 

code  of  morals,  belonging  either  to  ancient  or  to  modern 
times,  which  tasks  so  sternly  and  severely  all  the  prin- 
ciples and  powers  of  man. 

Let  it,  then,  be  distinctly  understood,  that  no  one  is 
entitled  to  the  name  and  rewards  of  piety,  wlio  does 
not  walk  uprightly  and  work  righteousness.  The  strict- 
est and  most  scrupulous  probity  must  mark  all  his  in- 
tercourse with  his  fellow-men.  Every  transaction  in 
which  he  engages,  whether  great  or  small,  whether 
public  or  private,  must  be  in  accordance  with  the  high- 
est demands  of  justice.  In  him  must  be  realized  the 
sublime  conception  of  the  poet,  when  he  speaks  of  the 
man  whose  "^^eye  even  turned  on  empty  space,  beams 
keen  with  honour."  In  a  word,  he  must  endeavour 
rigidly  to  conform  his  conduct  to  that  golden  rule  which 
our  Lord  laid  down,  when  he  instructed  his  disciples  to 
do  to  others,  in  all  circumstances,  precisely  as  they  would 
have  others  to  do  to  them. 

And  here  we  may  remark,  that  the  root  of  the  He- 
brew term  rendered  uprightly,  in  the  passage  before 
us,  literally  signifies  to  he  jJerfect.  It  is  the  same  word, 
for  example,  that  occurs  in  the  seventeenth  chapter  of 
Genesis,  and  first  verse,  \yhere  God  says  to  Abraham, 
"  Walk  before  me,  and  be  thou  perfect."  Another  instance 
of  its  occurrence  we  have  in  the  description  of  Job,  which 
represents  him  as  "  a  perfect  and  upright  man." 

Yet  we  must  not  hence  infer,  that  absolute  perfection 
is  attainable  in  the  present  life.  In  the  Psalm  imme- 
diately preceding  the  one  on  wich  we  are  now  comment- 
ing, the  inspired  writer  expressly  declares,  that  "  there 
is  none  righteous,  no  not  one."  Although  Job  is  said  to 
have  been  a.  perfect  man,  yet  in  speaking  of  himself  he 
exclaims,  "If  I  justify  myself,  my  own  mouth  shall  con- 
demn rae ;  if  1  say,  I  am  perfect,  it  shall  also  prove  me 


$g  SERMON  in. 

perverse."    The  original  word  iov  'perfect,  is  the  same  in 
both  cases. 

It  is,  then,  a  Scriptural  truth,  that  so  long  as  we  con- 
tinue in  this  world,  a  measure  of  imperfection  mingles 
itself  with  our  holiest  exercises  and  performances.  In 
the  language  of  theologians,  we  are  released  from  all  the 
guilt,  but  not  from  all  the  j^oicer,  of  sin.  The  apostle 
Paul,  even  after  he  had  made  high  attainments  in  piety, 
frankly  acknowledged,  that  in  him,  that  is,  in  his  flesh, 
dwelt  no  good  thing;  for  to  will  was  present  with  him, 
but  how  to  perform  that  which  was  good,  he  found  not ; 
the  good  that  he  would,  he  did  not,  and  the  evil  that  he 
would  not,  that  he  did.  With  his  experience  we  are 
sure  that  the  experience  of  all  true  Christians,  whatever 
may  be  their  doctrinal  views  on  this  article,  must  coin- 
cide. Their  progress  in  pure  and  undefiled  religion,  in- 
stead of  encouraging  them  to  cherish  the  hope  of  sinless 
perfection,  can  have  no  other  efi'ect  than  to  render  them 
more  deeply  sensible  of  their  remaining  faults  and  infir- 
mities ;  they  will  still  discern  in  themselves  an  unsub- 
dued propensity  to  offend,  in  some  particulars,  against 
the  perfect  law  of  their  God.  Just  in  proportion  to  the 
advances  which  they  are  enabled  by  the  grace  of  heaven 
to  make  in  the  conquest  of  their  own  hearts,  will  be  their 
discovery,  that  "  there  remaineth  yet  very  much  land  to 
be  possessed."  Every  step  that  they  travel  along  the 
path  to  glory,  so  far  from  appearing  to  bring  them  nearer 
the  termination  of  their  journey,  will  disclose  new  and 
loftier  obstacles  to  be  surmounted — more  steep,  and 
craggy,  and  perilous  eminences  to  be  scaled: 

"  Hills  peep  o'er  hills,  and  Alps  on  Alps  arise." 

But  there  is  virtue  in  aiming  at  an  end  which  we  can- 
not attain — in  aspiring  to  an  elevation  which  we  cannot 
reach.     Our   actual  performances,  too,  will  always  be 


SERMON  HI.  59 

proportioned  to  the  extent  of  our  endeavours.  If  Alex- 
ander had  not  commenced  his  career  of  conquest  with 
the  resolution  to  subjugate  the  whole  world,  he  would  not 
have  carried  his  victorious  arms  from  Macedonia  to  the 
country  of  the  Granges.  If  Paul  had  not  made  a  strenuous 
and  persevering  effort  to  possess  the  same  mind  that  was 
in  Christ,  he  would  not  have  advanced  so  far  as  he  did, 
in  real  conformity  to  the  moral  likeness  of  his  Lord  and 
Master.  Besides,  the  law  of  Grod,  which  is  an  expres- 
sion of  his  own  immaculate  purity,  cannot  require  less 
than  perfect  obedience.  Jehovah  may,  indeed,  conde- 
scend to  accept,  for  the  sake  of  his  Son,  imperfect  obedi- 
ence. But  such  obedience  it  would  not  comport  with 
his  character  and  dignity,  as  the  governor  of  the  universe, 
to  demand.  The  language  of  the  Saviour  to  his  disciples 
was,  "  Be  ye  perfect  as  your  Father  in  heaven  is  per- 
fect." 

The  Psalmist,  having  described  in  general  terms  the 
character  of  a  good  man,  goes  on  to  state  a  few  par- 
ticulars for  the  better  elucidation  of  his  subject.  He  tells 
us,  that  the  individual  who  shall  abide  in  the  tabernacle, 
and  dwell  in  the  holy  hill  of  the  Lord,  must  speak  the 
truth  in,  or  from,  the  heart. 

Some  writers  on  the  science  of  moral  philosophy,  have 
treated  the  obligation  of  truth,  as  a  kind  of  tacit  contract, 
which,  for  the  common  interests  of  society,  subsists  among 
men.  But  surely  an  obligation  so  solemn  must  rest  upon 
a  basis  more  real  and  stable  than  this.  It  is  one  of  the 
elementary  principles  of  our  moral  nature,  and  conscience, 
that  faithful  representative  of  the  supreme  Judge  in  the 
human  soul,  lifts  her  disapproving  voice  as  often  as  it  is 
violated.  The  individual  who  utters  a  falsehood,  feels, 
not  that  he  has  broken  an  implied  promise  to  speak  only 
the  truth  to  those  with  whom  he  converses,  but  that  he 


60  SERMON  in. 

has  offended  against  his  Maker.  This  is  the  true  ground 
of  his  self-reproach  and  self-condemnation. 

A  falsehood  has  heen  defined  "  any  departure  in  words 
(and  we  might  add,  or  in  actions)  from  the  reality  of 
things,  made  with  an  intention  to  deceive."    Where  such 
intention  does  not  obtain,  as  in  narratives  professedly  fic- 
titious, or  in  the  complimentary  modes  of  subscribing  a 
letter  which  custom  dictates,  there  is  no  violation  of  vera- 
city.    In  a  word,  the  essence  of  a  falsehood  consists  in 
the   design   to    deceive.      Agreeably   to    this    principle, 
we  must  pronounce  every  equivocation  an  untruth.     And 
so  we  must  say,  that  the  guilt  of  lying  is  imputable  to  the 
person  who  indulges  a  propensity  not  very  uncommon  in 
company,  of  attempting  to  embellish  a  relation,  and  lend 
it  higher  interest,  by  the  addition  of  unreal  circumstances. 
More  criminal  is  the  conduct  of  the  tradesman  who  seeks 
to  hide  the  faults,  or  exaggerate  the  merits  of  his  mer- 
chandize; or  who  with  an  eye  to  a  larger  profit,  declares 
that  he  paid  for  what  he  offers  for  sale  more  than  it  ac- 
tually cost  him ;  or  who,  to  avoid  the  unpleasant  task  of 
offending  those  whom  he  does  not  like  to  trust,  assures 
them,  that  he  has  just  sold  the  last  of  the  article  which 
they  want.     We  think,  too,  notwithstanding  what  Dr. 
Paley  has  intimated  to  the  contrary,  that  the  lady  who 
directs  her  servant  to  say  to  the  visitant  at  the  door,  that 
she  is  "  not  at  home,''  when  she  is  sitting  up  in  her  cham- 
ber or  nursery,  is  a  liar  in  as  strict  a  sense  as  any  of 
which  the  term  is  susceptible.     With  regard  to  the  case 
of  a  prisoner  when  arraigned  for  trial,  pleading  "  not  guil- 
ty,'' we  have  only  to  say,  that  while  much  allowance  is 
no  doubt  due  to  the  infirmity  of  human  nature  in  such  a 
situation,  a  criminal  under  the  influence  of  proper  views 
and  feelings,  cannot  do  otherwise  than  at  once  acknow- 
ledge the  offence  which  he  has  committed.     The  writer 


snnMoN  lit.  61 

to  whom  we  liave  just  referred,  and  wlio,  in  our  humble 
opinion,  is  a  most  unsound  and  dangerous  casuist,  men- 
tions as  another  instance  of  falsehoods  which  he  accounts 
innocent,  "an  advocate's  asserting  tlie  justice,  or  his 
belief  of  the  justice,  of  his  client's  cause."  AVe  trust,  for 
the  honour  of  the  profession  of  law,  that  but  few  of  its 
members  would  subscribe  to  such  a  doctrine  in  theory, 
even  if  they  have  been  tempted  sometimes  to  adopt  it  in 
practice.  Nor  can  we  hesitate  to  condemn  the  deception 
so  often  practised  by  pliysicians,  relatives,  and  friends, 
with  a  view  to  clieer  the  languid  spirits  of  the  sick,  and 
promote  their  recovery.  We  well  know,  that  they  who 
act  in  this  manner,  may  do  so  from  the  most  benevolent 
motives.  And  we  would  not  be  understood  as  intimating 
that  persons  aflfticted  with  sickness  should  be  unnecessa- 
rily alarmed,  or  that  it  is  improper,  in  any  case,  to  em- 
ploy means  calculated  to  enliven  their  minds,  and  coun- 
teract the  injurious  effects  of  despondency.  Indeed,  we 
have  witnessed  instances,  in  which  we  could  not  help 
tliinking,  that  such  means  were  not  sufficiently  resorted 
to,  since  we  were  persuaded,  that  tliey  could  hardly  exert 
the  least  unfavourable  influence  on  individuals,  respecting 
whose  piety  and  actual  fitness  for  deatli,  no  doubt  could 
be  reasonably  entertained.  But  at  tlie  same  time  tliat  wc 
say  this,  wc  contend  that  it  is  culpable  in  a  high  degree, 
to  flatter  with  tlie  delusive  hope  of  life,  an  impenitent  sin- 
ner, whom  the  lapse  of  a  few  hours  or  days  will  convey 
to  the  retributions  of  eternity. 

The  question  may  now  arise,  is  it  ever  consistent  with 
duty  to  depart  from  tlie  truth  ?  Some  ethical  writers  of 
high  repute,  have  not  scrupled  to  answer  this  query  in 
the  affirmative.  They  have  given  it  as  their  formal'  and 
deliberate  judgment,  that  cases  may  occur,  in  which  a 
falsehood,  if  not  positively  virtuous  and  commendable,  is 

6 


62  SERMON  III. 

at  least  excusable.  Their  views  on  this  point  have  been 
thus  briefly  stated :  "  As  the  virtue  or  the  vice  of  actions 
depends,  in  a  great  measure,  on  the  utility  or  the  injury 
of  their  consequences,  whenever  the  benefit  of  the  imme- 
diate consequences  of  a  departure  from  the  truth,  as  the 
rescuing  of  an  innocent  life  from  the  fury  or  iniquity  of 
an  assassin  or  robber,  evidently  and  greatly  exceeds  the 
remote  consequences  of  the  example,  in  such  cases,  but 
in  no  others,  can  it  be  justified."  This  argument,  how- 
ever, appears  to  us  inconclusive,  because  it  assumes  pre- 
mises which  we  cannot  yield.  It  is  built  on  the  general 
doctrine,  that  utility  is  the  foundation  of  virtue:  a  doc- 
trine, which,  though  it  has  been  most  ably  and  plausibly 
defended,  does  not  comport  with  a  just  and  rigid  analysis 
of  our  moral  feelings.  Let  us  have  a  care  how  we  de- 
tract, in  any  degree,  from  the  obligation  of  veracity — an 
obligation  so  solemn,  that  we  tremble  even  to  think  of  its 
infringement.  It  may  be  safely  affirmed,  that  the  theo- 
retical standard  of  morality  cannot  be  raised  too  high ; 
that  our  speculative  ideas  relative  to  all  the  great  ques- 
tions of  right  and  wrong,  cannot  be  too  rigid.  We  should 
not,  indeed,  actually  expect  too  much  from  fallen  human 
nature,  in  the  most  trying  situations  in  which  it  can  be 
placed.  But  that  philosopher  does  little  benefit  to  so- 
ciety, whose  speculations  tend,  in  any  particular,  to 
impair  the  principles  and  relax  the  laws  of  immutable 
rectitude.  We  are  at  a  loss  to  conjecture  the  good  that 
is  to  follow  from  admitting,  that  there  are  emergencies  in 
which  to  depart  from  the  truth  may  be  innocent. 

The  Psalmist,  continuing  his  description  of  the  charac- 
ter of  a  pious  man,  says,  "  He  that  backbiteth  not  with 
his  tongue,  nor  doeth  evil  to  his  neighbour,  nor  taketh  up 
a  reproach  against  his  neighbour." 

This  verse  is  directed  principally  against  the  calum- 


SETIMON  in.  63 

iilator— the  man  who  falsely,  or  without  a  sufficient  mo- 
tive, assaults  the  character  of  another,  and  endeavours  to 
rob  him  of  that  which  constitutes  the  chief  value  of  ex- 
istence. 

There  is  no  one,  w^e  presume,  who  will  not  admit,  and 
who  does  not  feel,  tliat  to  speak  evil  of  another,  is  a  sin 
involviui;  a  higli  dei^ree  of  moral  turpitude.  And  yet 
how  widely  prevalent  is  this  sin,  among  all  classes  of 
society!  Wlio  of  us,  dear  hearers,  can  plead  entire  exemp- 
tion from  its  polluting  influence?  Is  it  not  a  lamentable 
fact,  that  we  are  all  more  or  less  prone  to  detract  from 
(lie  merits,  and  to  magnify  the  faults  of  one  another?  Yes, 
whatever  may  be  the  motive  which  prompts  us — malice, 
envy,  or  a  mere  fondness  for  idle  chat, — we  take  too 
much  pleasure  in  animadverting  upon  the  history  and 
conduct  of  our  neighbours  and  friends.  It  affords  us 
more  gratification  to  disclose,  than  to  bury  in  oblivion, 
what  we  may  have  heard  or  seen  to  their  disadvantage. 
Nor  does  it  mend  the  matter,  that  we  put  on  an  air  of 
deep  concern,  or  that  we  enjoin  the  strictest  secrecy  on 
those  with  whom  we  converse.  There  is  not  in  all  the 
intercourse  of  life  a  stronger  evidence  of  human  weak- 
ness and  human  corruption,  than  that  which  the  whole 
process  of  confidential  communication  supplies. 

We  have  alluded  to  the  guilt  of  slander.  We  may 
add,  that  like  all  other  sins,  it  is  fraught  with  folly.  It 
is  calculated,  in  the  nature  of  things,  to  do  an  essential 
injury  to  him  who  commits  it.  He  will  discover,  sooner 
or  later,  that  what  he  has  said  to  the  disadvantage  of 
others,  has  contributed,  in  some  way,  to  impair  his  own 
peace  and  happiness.  The  case  of  the  slanderer  presents 
no  exception  to  that  general  law  of  providence  and  reve- 
lation, which  connects  our  interest  with  our  duty.  On 
this   point,  we  cannot  forbear  quoting   the  sound   and 


04  SERMON  III. 

pungent  remark  of  a  French  author.  It  is  to  this  effect : 
*^  He  of  whom  you  speak  evil,  may  become  acquainted 
with  what  you  have  said,  and  he  will  be  your  enemy:  he 
may  remain  in  ignorance  of  it,  and  even  thoug!»  what  you 
have  said  were  true,  you  would  still  have  to  reproach 
yourself  with  the  meanness  of  attacking  one  who  liad  no 
opportunity  of  defending  himself.  If  slander  is  to  be  se- 
cret, it  is  the  crime  of  a  coward  ;  if  it  is  to  become  known, 
it  is  the  crime  of  a  madman.*' 

The  sin  of  which  we  now  speak,  has  been  distinguish- 
ed into  two  kinds;  viz.  malicious  slander,  and  inconsider- 
ate slander.     Of  these  the  latter  is  by  far  the  more  com- 
mon.    Wc  think  so  favourably  of  human  nature  as  to 
believe,  that  there  are  few  comparatively  who  could  be 
base  enough  to  invent,  or  even  give  currency  to  a  report 
detrimental  to  the  reputation  of  an  individual,  with  the 
deliberate  intention  of  injuring  him.     But  we  fear,  or 
rather  we  know,  that  there  are  many  who  allow  them- 
selves, in  unguarded  moments,  to  speak  with  too  much 
freedom  respecting  absent  persons.     How  often  are  cen- 
sorious remarks  and  insinuations  thrown  out,  to  relieve 
the  tedium  of  a  dinner  party,  or  evening  assemblage,  and 
to  infuse  interest  into  casual  conversation  !     It  has  been 
said  by  some  who  profess  to  be  experienced  observers, 
that  the  introduction  of  cards  into  company  has  always  a 
perceptible   and   salutary   effect   in  saving  reputations. 
How  this  is,  we  shall  not  take  upon  us  to  decide.     But 
we  venture  to  affirm,  that  the  same  desirable  end  might 
be  attained  far  more  honourably  and  effectually  by  sub- 
jecting the  tongue  and  the  heart  to  the  influence  of  correct 
moral  and  religious  principles. 

And  here  let  us  observe,  that  slander  is  very  often 
grafted  on  that  kind  of  curiosity,  which  it  is  too  common 
for  persons  to  feel  respecting  the  history,  character  and 


SERMON  III.  G5 

pursuits  of  their  neighbours  and  acquaintances.  Against 
sucli  curiosit;y'  Paul  frequently  and  earnestly  cautintis  his 
Christian  brethren.  Thus  in  his  second  Epistle  to  the 
Tliessalonians,  he  says,  <'  We  hear  that  there  are  some 
who  walk  among  you  disorderly,  working  not  at  all,  but 
are  I)iisy-bodies.  Now  such  we  command  and  exhort  by 
our  Lord  Jesus  Christ,  that  with  quietness  they  work  and 
eat  their  own  bread."  The  apostle  here  takes  it  for 
granted — and  the  truth,  we  suppose,  is  unquestionable — 
that  tliose  whom  he  calls  busy-bodies  are  generally  idlers. 
Indeed,  this,  from  the  very  nature  of  things,  must  be  the 
case,  because  they  devote  to  the  concerns  of  others,  that 
time  and  attention  which  ought  to  be  employed  on  their 
own. 

The  standing  apology  of  him  who  is  given  to  detrac- 
tion, is,  that  what  he  says  to  the  injury  of  another's 
character  is  true.  But  this  plea,  however  plausible,  will 
not  avail  for  his  justification.  A  man  is  not  at  liberty,  on 
scriptural  principles,  to  utter  even  the  truth,  with  a  view 
of  detracting  from  the  merits  of  his  neighbour.  The 
apostolic  injunction  is,  "speak  not  evil  one  of  another.*' 
This  phraseology,  it  has  been  well  observed,  is  very  ex- 
plicit. The  sacred  writer,  instead  of  saying,  "  speak  not 
evil  FALSELY  one  of  another,"  omits  any  such  quali- 
fying term,  and  says  simply  and  absolutely,  "  speak  not 
evil  one  of  another."  We  sometimes  hear  the  doc- 
trine of  the  English  law,  that  "the  truth  may  be  a  libel," 
ridiculed  as  absurd.  We  know  not  precisely  what  the 
laws  of  our  own  country  on  this  subject  are.  But  we  feel 
no  manner  of  hesitation  in  saying,  that  the  doctrine  itself 
is  correct,  however  inaccurate  in  a  grammatical  point  of 
view,  may  be  the  language  in  which  it  is  ordinarily  ex- 
pressed. It  ought  by  no  means  to  be  admitted,  that  the 
utterance  even  of  the  truth,  with  the  design  of  throwing  a 


66  SERMON  III. 

shade  over  the  reputation  of  an  individual,  is  consistent 
with  sound  morality  and  pure  religion. 

The  Psalmist  next  says,  ^'  In  whose  eyes  a  vile  person 
is  contemned;  but  hehonoureth  them  that  fear  the  Lord." 

It  is  a  common  maxim,  that  an  estimate  of  a  man's 
character  may  he  fairly  formed  from  the  companions  with 
whom  he  habitually  associates.  A  rational  being  naturally 
seeks  congeniality  of  disposition  and  pursuit.  The  Chris- 
tian resorts  to  the  society  of  those  whose  deportment  at- 
tests the  controlling  influence  of  evangelical  truth,  and 
who  feel  a  lively  interest  in  the  cause  of  virtue  and  piety. 
The  man  devoted  to  literature  and  science,  delights  in  tiie 
intercourse  of  the  learned  and  studious.  The  lover  of 
pleasure  betakes  himself  to  the  wine- club,  or  the  oyster- 
cellar,  in  order  to  meet  his  cherished  associates. 

We  see,  then,  that  it  is  with  the  strictest  propriety  that 
the  Psalmist  here  assigns,  as  one  ciiaracteristic  of  the 
good  man,  that  he  avoids,  as  far  as  practicable,  the  society 
of  the  wicked.  '^In  his  eyes  a  vile  person  is  contemned." 
This  language  does  not,  indeed,  imply,  tha.t  the  Christian 
should  cherish  supercilious  or  unkindly  sentiments  to- 
wards sinners,  or  that  he  should  hesitate  to  mingle  with 
them,  if  by  so  doing  he  may  become  the  instrument  of  re- 
claiming them  from  the  error  of  their  ways.  Nor  should 
it  be  understood  as  conveying  the  idea,  that  tlie  Christian 
cannot  receive  occasional  pleasure  from  the  society  of 
those  who,  though  not  pious,  are  distinguished  for  the 
intellectual  and  moral  accomplishments  which  impart  so 
much  grace  and  attraction  to  human  intercourse.  But 
the  meaning  of  the  passage  before  us  is  briefly  this,  that 
the  Christian  derives  no  satisfaction  from  habitual  com- 
panionship witli  the  irreligious  or  the  immoral.  And 
how  can  it  be  otherwise?  Is  it  possible,  that  he  whose 
thoughts  and  affections  are  fixed  supremely  on  the  glories 


SERMON  HI.  67 

of  the  heavenly  state — wliose  purest  and  dearest  joys 
flow  from  tlie  love  and  service  of  his  Maker — should 
yet  delight  in  the  society  of  those  who  are  entirely  oc- 
cupied with  terrestrial  objects,  and  give  tliemselves  no 
manner  of  concern  about  the  character  and  the  command- 
ments of  Jehovah?  Well  may  we  ask,  in  the  language 
of  the  apostle,  "  What  fellowship  hath  righteousness  with 
unrighteousness?  and  wliat  communion  hath  light  with 
darkness?  and  what  concord  hath  Christ  with  Belial?  or 
what  part  hath  he  that  believeth  with  an  infidel?  and 
what  agreement  hath  the  temple  of  God  with  idols?" 

The  same  impulse  which  constrains  the  Christian  to 
keep  aloof  from  the  society  of  the  wicked,  leads  him  to 
delight  in  the  intercourse  of  those  who  love  the  Lord 
Jesus  Christ  in  sincerity  and  truth.  "He  honoureth  them 
that  fear  the  Lord."  A  man  of  real  unassuming  piety 
will  command  the  esteem  even  of  tliose  who  are  strangers 
to  practical  religion.  From  such  a  character  none  but 
the  deeply  depraved  can  withhold  their  respect  and  ad- 
miration. Certainly,  then,  when  the  genuine  disciple 
of  the  Saviour'  beholds  an  individual  who  lives  near  to 
his  God,  and  whose  deportment  in  all  the  diversified  re- 
lations of  life,  is  regulated  by  the  precepts  and  the  spirit 
of  the  gospel,  he  cannot  fail  to  honour  and  to  love  him. 
He  feels  a  close  attachment  of  soul  to  those  who  wear  the 
image  of  a  common  Redeemer.  He  has  for  them  an  af- 
fection similar  in  nature,  though  inferior  in  degree,  to  that 
pure  and  exalted  friendship,  whose  bonds  unite  in  one 
fraternal  baud,  the  angels  tliat  encompass  the  throne  of 
God.  "  Behold  how  these  Christians  love  one  another !" 
is  a  compliment,  which,  however  inappropriate  to  the 
state  of  things  in  the  present  day,  may  be  regarded  as  the 
most  honourable  that  tlie  religion  of  Jesus  ever  procured 
for  its  votaries.     It  is  the  native  tendency  of  this  leligiuu 


gg  SERMON  III. 

to  strengthen  the  ties  of  mutual  affection  among  its  pro- 
fessors— to  foster  that  chastened  and  elevated  emotion  of 
charity,  which  the  Scriptures  heautifully  compare  to  the 
dew  of  Hermon,  and  the  dew  that  descended  upon  the 
mountains  of  Zion,  where  the  Lord  commanded  the 
blessing,  even  life  for  evermore.  Let  us  be  sedulous, 
Christian  brethren,  in  the  cultivation  of  this  charity.  Let 
us  devoutly  and  fervently  pray  for  its  increase  in  our  bo- 
soms. And  let  us  rejoice  that  we  live  in  an  age,  in  which 
the  disciples  of  the  Saviour  are  beginning  again  to  honour 
and  to  love  one  another.  It  is  true,  that  we  have  little 
ground  for  exultation,  if  we  compare  the  present  condi- 
tion of  the  church,  with  what  was  exhibited  by  apostolic 
Christianity,  when  "  the  multitude  of  them  that  believed 
were  of  one  heart  and  of  one  soul."  But  it  is  equally 
true,  that  we  have  abundant  cause  for  joy,  when  we  con- 
template the  religious  history  of  the  last  thirty  years: 
when  we  see  how  the  various  denominations  of  Chris- 
tians have  begun  to  step  over  some  of  those  boundaries 
within  which  they  have  been  so  long  entrenched  by  igno- 
rance and  prejudice — when  we  mark  how  sectarian 
jealousy,  with  all  the  nameless  Sliihboleths  of  party,  is 
receding  before  tlie  benign  radiance  of  truth,  and  the  hal- 
lowed influence  of  evangelical  feeling. 

The  Psalmist,  in  this  same  verse,  mentions  another 
trait,  as  ciiaracteristical  of  the  citizen  of  Zion.  ^^He 
sweareth  to  liis  own  hurt  and  changeth  not."  On  this 
point,  however,  we  need  not  enlarge,  after  what  has  been 
already  said  respecting  the  general  obligation  of  trutli. 
A  pious  man  will  ever  have  tiie  most  inviolable  regard 
for  his  promise.  His  word  is  as  sacred  with  him  as  his 
oath.  It  is  not  necessary  to  bind  him  with  signature  and 
seal,  in  order  to  secure  the  faithful  performance  of  a  con- 
tract.    You  will,  in  no  instance,  see  him  making  his  es- 


SEKMON  in.  69 

tape  tinough  sonic  legal  technicality,  from  an  engagement 
just  in  itself,  because  he  has  found  out  that  compliance 
with  it  would  he  prejudicial  to  his  interest. 

The  Psalmist  farther  says,  "  He  that  putteth  not  out 
liis  money  to  usury,  nor  taketh  reward  against  the  inno- 
cent." 

It  is  not  unworthy  of  observation,  that  the  Hebrew  term 
here  rendered  ztsw;*^,  radically  signifies  to  bite.  "This 
word,"  we  are  told  by  critics,  "is  supposed  to  mean  a 
contract  which  converts  interest  into  principal,  or  conduct 
which  produces  the  same  effect;  or  a  very  exorbitant  in- 
terest or  premium,  disproportioned  to  the  risk."  In  these 
and  similar  instances,  the  person  who  suffers  is  very  pro- 
perly and  emphatically  said  to  be  bitten. 

A  great  deal  occurs  in  the  Old  Testament  against 
usury.  The  Jews  were  permitted  to  lend  money  on  in- 
terest to  foreigners,  but  not  to  one  another.  Their  law  on 
this  subject  we  find  thus  laid  down  in  the  book  of  Deu- 
teronomy: "Unto  a  stranger  thou  mayest  lend  upon 
usury;  but  unto  thy  brother  thou  shalt  not  lend  upon 
usury:  that  the  Lord  thy  God  may  bless  tiiee  in  all  that 
thou  settest  thine  hand  to,  in  the  land  whither  thou  goest 
to  possess  it."  The  term  usury  is  not  here  used  to  de- 
note exorbitant  interest,  but  interest  of  any  kind.  AVe  are 
not,  however,  to  imagine  that  it  is  inconsistent  with  the 
principles  of  morality,  or  with  those  of  religion,  to  re- 
ceive a  moderate  premium  for  the  loan  of  money.  Tlie 
Mosaic  statute  to  which  we  have  adverted,  was  a  provi- 
sion accommodated  to  the  anomalous  circumstances  of  the 
Jews,  who  had  little  trade,  and  whose  legislator,  acting 
under  the  divine  direction,  framed  his  civil  code  with  a 
view  to  preserve,  as  far  as  could  be,  an  equal  distribution 
of  property  among  all  the  tribes  and  families  of  Judea. 
His  law  relating  to  interest,  was  certainly  not  intended  to 

7 


70  SEllMON  HI. 

be  obligatory  on  any  but  his  own  particular  countrymen* 
If  we  entrust  our  funds  to  an  individual,  that  he  may  em- 
ploy them  in  commercial  enterprise,  or  any  profitable 
business,  what  can  be  more  reasonable  and  just,  than  that 
he  should  pay  us,  in  return,  a  fair  consideration  for  the 
use  of  our  property?  Money  is  surely  as  real  and  pro- 
per an  article  of  merchandise,  as  any  other  commodity. 

But  usury,  in  the  common  acceptation  of  the  term,  is 
inconsistent  with  the  character  of  an  honest  man.  How 
much  more,  then,  with  that  of  a  Christian!  Indeed,  so 
injurious  is  this  practice  to  the  interests  of  every  well- 
regulated  community,  that  it  is  prohibited,  under  severe 
penalties,  by  the  civil  law.  The  legal  provisions  on  this 
subject,  we  know,  are  frequently  evaded.  But  those 
who  are  guilty  of  such  evasion,  betray  a  want  of  princi- 
ple, and  of  feeling  too,  utterly  at  variance  with  the  pre- 
cepts and  the  pervading  spirit  of  the  gospel.  Christianity 
has  acquired  little  influence  over  him,  who  can  take  ad- 
vantage of  another's  necessities,  to  extort  ten  or  twenty 
per  cent,  for  a  pecuniary  accommodation.  As  surely  as 
the  Bible  is  the  word  of  God,  a  heavy  retribution  is  in 
store  for  those,  whom  the  trading  world  familiarly  and 
significantly  denominate  shavers. 

The  passage  before  us  may  be  considered  as  condemn- 
ing not  only  usury,  but  also  that  excessive  avidity  of 
gain,  in  which  it  has  origin.  The  Christian  cannot  be  a 
covetous  or  an  avaricious  man.  It  is  npt  his  supreme  de- 
sire to  add  to  his  stores.  Wealth  is  not  the  idol  before 
which  he  falls  down  and  worships.  His  heart  is  not  de- 
Voted  to  houses  and  lands,  gold  and  silver,  bonds, 
mortgages,  and  certificates  of  stock.  The  riches  on  which 
his  thoughts,  and  affections,  and  hopes  are  fixed,  are  not 
the  fleeting  possessions  of  earth.  He  lifts  his  aspiring 
soul  to  more  splendid  and  substantial  treasures  in  heaven 


SERMON  III.  71 

—treasures  which  no  possible  contingency  can  wrest  from 
those  who  once  obtain  them. 

I5ut  while  we  say  this,  we  would  not  wish  to  convoy 
to  any  hearer,  tlie  impression,  that  the  Christian  must  be 
destitute  of  a  prudent  regard  to  the  things  of  this  world, 
lleligion,  instead  of  inculcating  the  neglect  of  our  tem- 
poral avocations,  enforces  a  due  degree  of  attention  to 
them.  He  who  provides  not  for  his  own  household,  ac- 
cording to  Paul,  has  denied  the  faitli,  and  is  worse  than 
an  infidel.  It  is  the  indispensable  duty  of  every  man,  not 
already  possessed  of  a  competency,  to  pursue  some  honest 
calling  for  the  support  of  himself  and  his  family.  The 
rigid  rule  of  the  gospel  is,  that  the  individual  who  refuses 
to  work,  is  not  entitled  to  eat.  The  Christian  is  fully 
aware,  that  so  long  as  he  is  clothed  with  a  material  body, 
he  must  attend  to  its  necessities.  These  he  has  no  more 
riglit  to  neglect,  than  to  terminate  the  cause  which  pro- 
duces them  by  an  act  of  suicide.  He  accordingly  so  dis- 
tributes the  several  portions  of  his  time,  as  to  realize  the 
position  of  Solomon,  that  there  is  a  season  for  every  thing. 
He  has  his  periods  for  devotion,  and  his  periods  for  busi- 
ness. Nor  does  he  allow  the  one  to  encroach  upon  the 
other.  The  speaker  who  now  addresses  you,  would  not 
raise  his  feeble  voice  in  behalf  of  the  religion  of  the  New 
Testament,  did  he  not  look  upon  it  as  a  system  eminently 
adapted  to  encourage  the  formation  and  tiie  growth  of 
those  industrious  iiabits  and  frugal  virtues,  which  consti- 
tute honourable  and  useful  members  of  society. 

The  Psalmist  adds,  in  conclusion,  "  He  that  doeth 
these  things  siiall  never  be  moved.''  Such  is  the  inesti- 
mable and  glorious  privilege  of  Zion's  citizen.  The  man 
whose  conduct  in  life  is  distinguished  by  those  evidences 
of  piety  which  are  here  enumerated,  shall  not  be  affected 
by  the  vicissitudes  of  present  or  of  future  time.   His  con- 


72  SERMON  III. 

tinuance  in  the  path  of  rectitude — in  the  way  that  con- 
ducts to  glory  and  honour  and  immortality — is  as  certain 
as  the  High  and  Holy  One  is  true.  He  belongs  to  the 
number  of  those  concerning  whom  the  Redeemer  has  ut- 
tered this  gracious  saying;  ^' They  shall  never  perish, 
neither  shall  any  man  pluck  them  out  of  my  hand."  He 
may  rely  securely  upon  the  promise  of  that  God  who 
changes  not,  and  who  loves  the  pious  with  an  everlasting 
love — an  affection  from  the  benignant  regards  of  which 
neither  death  nor  life,  nor  angels,  nor  principalities,  nor 
powers,  nor  things  present,  nor  things  to  come,  nor  height, 
nor  depth,  nor  any  other  creature  shall  be  able  to  separate 
them.  Firm  and  abiding  foundation  of  the  good  man's 
peace  and  happiness!  His  present  tranquillity  and  future 
bliss  rest  upon  a  basis  which  shall  stand  unimpaired  by 
every  coming  desolation. 

Brethren,  the  Psalm  to  which  your  attention  has  now 
been  directed,  exhibits,  as  we  have  said,  several  import- 
ant tests,  by  which  you  may  individually  examine  your- 
selves, and  ascertain  what  is  your  character,  and  what 
your  prospects  as  moral  and  religious  beings.  We  would 
impress  it  upon  you,  that  an  unfeigned  and  ardent  love  to 
God,  displayed  in  a  life  of  strict  and  cheerful  compliance 
with  his  will,  is  the  touch- stone  of  piety.  Let  us,  then, 
tell  you,  that  it  is  vain  to  make  a  profession  of  faith — to 
assume  the  mantle  of  religion — so  long  as  you  are  devoid 
of  those  evidences  of  real  Christianity,  which  the  Scrip- 
tures generally,  and  the  passage  under  review  in  particu- 
lar, assign.  Believe  us,  if  you  lack  even  one  of  these 
evidences,  you  shall  not  abide  in  the  tabernacle,  nor  dwell 
in  the  holy  hill  of  the  Lord  ;  or,  in  other  words,  you  will 
never  reach  heaven.  The  sincere,  consistent  follower  of 
the  Saviour,  is  one  who  walketh  uprightly,  worketh  righ- 
teousness, and  speaketh  the  truth  in  his  heart — who  back- 


SERMON  IV.  73 

biteth  not  with  his  tongue,  nor  doeth  evil  to  his  neighbour, 
nor  taketh  up  a  reproach  against  his  neighbour — in  whose 
eyes  a  vile  person  is  contemned,  but  he  honoureth  them 
that  fear  the  Lord — who  sweareth  to  his  own  hurt,  and 
changeth  not — who  putteth  not  out  his  money  to  usury, 
nor  taketh  reward  against  the  innocent.  Such  is  the 
man  who  shall  never  be  moved.  Not  the  trials  of  time — 
not  the  revolutions  of  eternity — shall  do  him  harm.  His 
is  a  bright  and  blissful  career,  to  which  there  shall  be  no 
termination.  He  shall  advance,  with  steady  and  rapid 
progress,  in  knowledge,  virtue  and  happiness,  while  God 

himself  exists May  this,  dear  hearers,  be  the  glorious 

destiny  of  us  all,  through  Jesus  Christ  our  Lord  ! 


SERMON  IV. 

JOHN  XV.   5.     (Last  Clause.) 
" Without  me  ye  can  do  nothing." 

To  discern  the  full  force  and  import  of  these  words,  we 
must  contemplate  them  in  connexion  with  the  context. 
Our  Lord  here  represents  the  relation  subsisting  between 
himself  and  iiis  followers,  under  the  figure  of  the  vine 
and  its  brandies.  Such  a  metaphor  was  highly  signifi- 
cant to  the  inhabitants  of  a  country,  in  which  the  culture 
of  the  vine  was  one  of  the  most  important  species  of  hus- 
bandry. It  is  probable,  too,  that  the  figure  was  suggested 
to  the  Saviour,  at  the  moment,  by  some  appropriate  cir- 
cumstance.   We  know  that  he  and  his  disciples  had  just 


74 


SERMON  IV, 


been  partaking  of  the  fruit  of  the  vine,  at  the  feast  of  the 
Passover;  and  if  we  suppose,  with  some  commentators, 
that  the  discourse  recorded  in  the  fifteenth,  sixteenth,  and 
seventeenth  chapters,  was  delivered  while  they  were  still 
at  the  table,  we  may  readily  trace  the  association  of 
thought,  by  which  Jesus,  as  he  looked  at  the  cup  before 
him,  and  its  contents,  was  led  to  commence  his  remarks 
by  the  allusion  that  we  have  mentioned.  And  so,  if  we 
imagine  with  other  expositors,  that  this  address  fell  from 
the  lips  of  Christ,  as  he  and  his  companions  were  pro- 
ceeding from  the  scene  of  the  paschal  supper  to  the  gar- 
den of  Gethsemane,  we  shall  have  no  difficulty  in  per- 
ceiving that  the  impression  of  the  cup,  scarcely  faded 
from  his  mind,  would  be  revived  by  the  view  of  the  first 
vineyard  on  his  way.  In  either  case,  then,  it  was  per- 
fectly natural  for  him  to  exclaim  to  his  disciples,  '^  I  am 
the  true  vine,  and  my  Father  is  the  husbandman.  Every 
branch  in  me  that  beareth  not  fruit,  he  taketli  away;  and 
every  branch  that  beareth  fruit,  he  purgeth  it,  that  it  may 
bring  forth  more  fruit.  Now,  ye  are  clean  through  the 
word  which  I  have  spoken  unto  you.  Abide  in  me,  and 
I  in  you.  xVs  the  branch  cannot  bear  fruit  of  itself,  ex- 
cept it  abide  in  the  vine ;  no  more  can  ye,  except  ye  abide 
in  me.''  Our  Lord  then  goes  on,  in  the  fifth  verse,  to  re- 
peat the  same  general  truth :  "  I  am  the  vine,  ye  are  the 
branches ;  he  that  abideth  in  me,  and  1  in  him,  the  same 
bringeth  forth  much  fruit;"  adding,  in  the  words  of  our 
text,  ^^for  without  me,"  or  more  literally,  ajmrtfrom  me, 
"ye  can  do  nothing." 

We  observe,  then,  that  the  particular  passage  on  which 
we  design  to  expatiate  this  morning,  is  a  prosecution  of 
the  same  train  of  thought,  and,  in  some  measure,  a  con- 
tinuation of  the  same  figurative  phraseology,  which  had 
preceded  it.     The  branch  that  is  severed  from  the  vine, 


SEUMON  IV.  75 

cannot  be  expected  to  yield  fruit.  In  like  manner,  the 
individual  who  is  separate  from  Christ — not  united  to 
him  in  tlie  bonds  of  a  covenant  ordered  in  all  things  and 
sure, — is  nnable  to  render  any  services  acceptable  to  God, 
and  permanently  profitable  to  himself. 

This  truth,  however  preposterous  it  may  appear  to  tiie 
philosopher,  and  however  reluctant  the  moralizing  Chris- 
tian may  be  to  admit  it,  is  one  wliich  the  New  Testa- 
ment clearly  and  repeatedly  inculcates.  The  inspired 
penmen  describe  the  work  of  redemption,  in  all  its  stages, 
as  entirely  the  effect  of  divine  power,  accomplishing  the 
ends  of  divine  love  and  mercy.  The  Lord  Jesus  is  re- 
presented by  them  as  the  Author  and  the  Finisher  of  hu- 
man salvation.  To  him  exclusively  belong  the  praise 
and  glory  of  our  deliverance  from  sin  and  misery.  Every 
pulsation  of  spiritual  joy  felt  by  the  saints  on  earth,  and 
by  the  redeemed  in  heaven,  is  due  to  Him  who  ransomed 
them  from  the  guilt,  and  cleansed  them  from  the  pollution 
of  their  transgressions.  Yes,  it  is  grace  which  lays  the 
foundation  of  holiness  in  the  heart  of  ftillen  man,  and 
when  the  moral  edifice  is  completed,  the  head-stone  is 
brought  forth,  with  acclamations  of  Grrace!  grace  unto  it! 

When  it  is  said,  that  without  Christ  we  can  do  notliing, 
the  meaning  plainly  is,  that  without  him  we  can  do  no- 
thing towards  the  accomplishment  of  the  great  work  of 
our  salvation.  There  is,  indeed,  a  sense  in  which  the 
text  would  be  unrestrictedly  true.  When  we  consider 
the  Saviour  as  a  divine  being,  and  thus  identify  him  with 
that  God  who  is  the  creator  and  preserver  of  us  all, 
there  is  no  impropriety  in  saying,  that  without  him  we 
can  do  literally  nothing.  Every  act  that  we  perform, 
whether  physical  or  mental,  is,  so  to  speak,  the  exercise 
of  his  delegated  power — the  putting  forth  of  an  energy 
which  we  have  derived  from  him.  In  shorl,  it  is  He  who 


76  SERMON  IV. 

enables  us  to  speak  and  move,  to  think  and  feel.  But 
this  is  not  exactly  the  truth  which  our  Lord  intended  to 
assert  in  the  passage  before  us.  He  here  refers  to  himself, 
in  his  mediatorial  character  and  office.  The  precise  im- 
port of  his  declaration  is,  that  without  him  we  can  do  no- 
thing that  will  avail  to  procure  the  pardon  of  sin,  and 
confer  a  title  to  life,  happiness,  and  heaven.  It  is  certain, 
indeed,  that  without  him — independently  of  his  aid  as 
our  Redeemer, — we  may  do  many  things  which  our 
fellow  men  will  approve  and  admire;  we  may  be  upright, 
discreet,  temperate,  and  benevolent  individuals ;  good 
members  of  society,  dutiful  children,  and  aftectionate  pa- 
rents. But  it  is  nevertheles  true,  that  without  him,  apart 
from  his  gracious  influences,  we  are  utterly  incapable  of 
a  single  action,  or  a  single  thought,  on  which  the  high 
and  holy  One  that  inhabiteth  eternity,  can  bestow  an  ap- 
proving smile,  such  as  shall  stand  us  in  stead  when  we 
appear  at  his  bar.  So  long  as  we  are  destitute  of  an  in- 
terest in  Christ,  we  are  like  branches  cut  off  from  the 
vine,  whose  inevitable  doom  it  is  to  wither  and  die.  If 
we  duly  reflect  upon  our  present  fallen  condition,  we  shall 
discover,  that  two  things  are  mainly  requisite  to  our  sal- 
vation. In  the  first  place,  we  must  obtain  the  pardon  of 
our  past  offences ;  and  in  the  second  place,  tiie  native  de- 
pravity of  our  hearts  must  be  so  far  corrected,  that,  in 
future,  we  shall  delight  in  the  service  of  our  Maker,  and 
become  ultimately  fitted  for  his  presence.  Now,  the  truth 
of  our  text  will  be  amply  illustrated  and  established,  pro- 
vided it  can  be  shown,  that  these  great  and  important 
blessings  are  to  be  procured  only  through  the  medium  of 
tlie  Lord  Jesus  Clirist;  or,  in  other  words,  that  the  gos- 
pel of  his  grace  reveals  the  only  method  by  which  sin 
may  be  pardoned,   and  the  sinner  rendered  personally 


SERMON  IV.  77 

holy. — Let  us  advert,  for  a  moment,  to  tliese  two  par- 
ticulars. 

\Vc  contend,  then,  tliat  without  Clirist  we  can  do  no- 
thing, because  he  is  the  only  Being  in  tiie  universe,  who 
is  at  once  able  and  willing  to  forgive  our  transgressions. 
As  soon  as  we  admit  that  we  have  broken  the  divine  law, 
(and  who  will  pretend  to  deny  this?)  we  must  be  sen- 
sible that  it  is  no  longer  in  our  own  power  to  remove  the 
guilt  which  we  have  thus  contracted.  There  can  surely 
be  no  merit  in  our  present  or  future  obedience,  to  atone 
for  antecedent  disobedience.  The  demands  of  Heaven's 
justice,  cannot  be  more  tiian  fulfilled  by  the  utmost  efforts 
that  we  are  capable  of  making.  The  higiiest  and  purest 
seraph  before  tiie  tiirune  of  God,  feels  tiiat  he  is  unable 
to  rise  above  his  obligations.  After  lie  has  done  all  that 
his  talents  and  circumstances  will  permit,  he  confesses 
that  he  is  an  unprofitable  servant.  It  is  manifest,  there- 
fore, that  our  own  righteousness,  however  exalted,  is  a 
very  inadequate  ground  on  which  to  rely  for  salvation. 
Now,  if  our  moral  virtues  cannot  procure  for  us  the  re- 
mission of  our  sins,  we  may  be  assured,  that  nothing  else 
which  we  can  present  to  Jehovah,  will  satisfy  his  justice, 
and  render  it  possible  for  him,  in  perfect  consistence  with 
(he  honour  and  the  interests  of  his  throne,  to  blot  out  our 
crimes  and  misdemeanours  from  the  book  of  his  remem- 
brance. 

13ut,  brethren,  this  consideration  need  not  drive  us  to 
despair.  There  is  a  way  !)y  which  we  can  obtain  par- 
don— most  abundant  pardon — at  the  hands  of  our  offend- 
ed Father  who  is  in  heaven.  Yes,  blessed  be  the  name  of 
our  God,  he  has  given  his  own  Son  to  die  that  we  might 
live.  The  Lord  Jesus  Christ  has  been  exalted  to  the 
right  hand  of  the  Majesty  on  high,  to  be  a  Prince  and  a 
Saviour,  to  give  repentance  to  Israel,  and  the  remission 

8 


78  SERMON  IV. 

of  sins.  He  is  able  to  save  to  the  uttermost  all  who  put 
their  confidence  in  him;  and  those  who  approach  him,  he 
will,  in  no  wise,  repulse.  Seated  on  his  throne  of  grace, 
he  proffers  pardon,  free  and  full,  to  the  very  chief  of  sin- 
ners. The  accents  that  fall  from  his  lips,  are  rich  with 
benignity  and  mercy:  ^^  Come  now,  and  let  us  reason 
together;  though  your  sins  be  as  scarlet,  they  shall  be  as 
white  as  snow,  though  they  be  red  like  crimson,  they 
shall  be  as  wool." 

Again,  without  Christ  we  can  do  notliing,  because  the 
influences  of  his  spirit  are  absolutely  necessary  to  change 
our  depraved  hearts,  and  to  qualify  us  for  the  services  of 
earth,  and  the  enjoyments  of  heaven.     He  has  taught  us, 
that  we  must  be  born  again,  before  we  can  become  fit  sub- 
jects of  that  kingdom  of  righteousness,  of  which  he  is  the 
Founder  and  the  Sovereign.     We  know,  indeed,  that 
some  persons — perhaps  we  should  say  man7j  persons — 
are  disposed  to  regard  the  evangelical  doctrine  of  a  new 
birth  as  one  of  the  reveries  of  mystical  and  enthusiastic 
devotion.     But  we  are  at  a  loss  to  comprehend,  why  any 
one  who  properly  reflects  on  the  corruption  of  human  na- 
ture,  should  doubt   the   necessity  of  that   great   moral 
change,  whatever  it  may  be,  on  which  the  New  Testa- 
ment insists.     We  conceive,  that  every  sound  and  in- 
genuous philosopher,  who  duly  examines  the  subject,  will 
find  himself  constrained  to  unite  with  the  Christian  in  the 
speculative  opinion,  that  nothing  short  of  the  direct  inter- 
position of  the  same  almighty  power  which  created  the 
mind  of  man  at  first,  can  so  alter  and  modify  the  springs 
by  which  its  operations  are  governed,  as  to  impart  purity 
and  rectitude  to  all  its  thoughts  and  feelings.     It  is  not 
within  the  competency  of  moral  suasion  to  correct  the  de- 
pravity of  a  being,  concerning  whom  it  has  been  said,  as 
justly  as  emphatically,  that  he  '•  drinkcth  iniquity  like 


SERMON  IV.  79 

water.''  In  tlie  view  of  all  the  means  which  ethical 
vvriters  and  teachers  have  employed  for  the  inculcation  of 
virtue,  wc  only  perceive  the  soundness  of  the  pro[)het's 
query,  "  Can  the  Etiiiopian  change  his  skin,  or  the  leo- 
pard his  spots?  then  may  ye  also  do  good,  that  are  ac- 
customed to  do  evil.'' 

Brethren,  we  do  not  scruple  to  say,  that  the  distinguish- 
ing excellence  of  the  Grospcl  consists  in  the  provision 
which  it  makes,  for  delivering  us  from  the  power  and 
dominion,  as  well  as  from  the  penal  consequences  of  sin. 
It  promises  to  render  us  ultimately  happy;  hut  it  propo- 
ses to  do  this,  only  by  rendering  us  previously  holy.  In 
fact,  it  represents  the  renewing  of  our  minds,  and  the 
sanctification  of  our  hearts,  as  the  very  chief  of  the  bless- 
ings which  the  Son  of  God  died  to  procure  for  us ;  or, 
rather,  as  including  all  the  rest.  There  is  not,  in  the 
whole  Bible,  a  more  precious  passage,  than  that  in  which 
Jehovah  is  heard  exclaiming,  "  Then  will  I  sprinkle 
clean  water  upon  you,  and  ye  shall  be  clean:  from  all 
your  filthiness  and  from  all  your  idols  will  I  cleanse  you. 
A  new  heart  also  will  I  give  you,  and  a  new  spirit  will  I 
put  within  you :  and  1  will  take  away  the  stony  heart 
out  of  your  flesh,  and  I  will  give  you  a  heart  of  flesh. 
And  I  will  cause  you  to  walk  in  my  statutes,  and  ye  shall 
keep  my  judgments  and  do  them.*' 

And  here  it  should  be  distinctly  observed,  that  the 
grace  of  God  is  requisite,  not  only  to  change  the  heart  at 
first,  but  also  to  promote  its  progress  in  holiness.  With- 
out Christ,  we  siiould  have  remained  forever  dead  in 
trespasses  and  sins,  and  even  after  we  have  been  quick- 
ened by  the  energy  of  his  life-giving  Spirit,  we  should, 
were  it  not  for  him,  sink  back  again  into  that  condition  of 
moral  lethargy  and  death,  from  which  we  were  raised. 
There  is  not  a  single  moment  of  the  Christian's  existence, 


80  SERMON  IV. 

in  wliicli  he  is  not  indebted  to  liis  divine  Lord,  for  all  the 
spiritual  vigour  that  he  exercises,  and  for  all  the  spiritual 
comfort  that  he  enjoys.  The  more  elevated  his  attain- 
ments in  piety,  tlie  lowlier  will  he  lie  before  the  throne 
of  heaven's  Majesty,  and  with  deeper  sincerity  will  he  ut- 
ter the  humble  acknowledgment,  <'  By  tlie  grace  of  God, 
I  am  what  I  am."  He  arrogates  no  merit  to  himself.  All 
his  honours  he  lays  down  at  the  foot  of  his  Immanuel's 
cross.  He  is  fully  aware,  that  he  has  nothing  which  he 
did  not  receive  from  above.  He  knows,  tliat  his  Iieart, 
instead  of  being  a  fountain,  from  which  original  streams 
of  moral  purity  flow,  is  rather  a  reservoir,  out  of  which  no 
good  current  can  ever  issue,  but  such  as  arises  from  a  far 
higher  and  a  iieavenly  source. 

The  truth,  dear  hearers,  on  which  we  are  now  insist- 
ing, is  one  that  lies  at  the  very  foundation  of  practical 
piety.  There  can  be  no  genuine  religion,  which  does  not 
rest  on  a  conviction  of  our  own  native  weakness  and 
helplessness — our  utter  incompetency,  except  so  far  as 
we  are  aided  by  Christ,  to  perform  acts  and  render  ser- 
vices acceptable  to  God.  We  enter  into  no  scholastic 
discussion  as  to  the  nature  of  human  inability.  We 
shall  not,  at  present,  put  on  the  professor's  gown,  and 
proceed  to  inquire,  whether  such  inability  should  be 
called  natural,  or  moral.  But  we  take  upon  us  to  say — 
and  reason,  experience  and  the  divine  word  will  amply 
sustain  the  position, — that  the  incipient  step,  the  first 
movement  of  the  sinner,  in  the  process  of  his  conversion 
from  the  error  of  his  ways  to  the  wisdom  of  the  just,  is  a 
firm  and  devout  persuasion,  that  without  Christ  he  can  do 

nothing. 

To  the  doctrine  which  asserts  the  sovereignty  of  divine 
grace  in  the  entire  matter  of  our  salvation,  it  has  been 
objected,  that  this  doctrine  is  calculated  to  destroy  the 


SKKMOV  IV.  gi 

moral  agency  of  man,  to  paralyze  all  liiiman  efl'ort,  and 
to  encourage  licentiousness  of  heart  and  life.  This  is, 
indeed,  a  serious  arraignment  of  the  truth  for  which  we 
contend,  and  it  were  not  proper  to  let  such  charges  pass 
without  some  notice. 

We  do  not  propose  this  morning  to  enter  very  deeply 
into  the  much  litigated  question  of  moral  agency,  or,  as  it 
is  sometimes  called,  the  freedom  of  the  will — a  question 
concerning  which  there  has  been  more  nonsense  spoken 
and  written,  than  even  the  celebrated  controversy  between 
the  Nominalists  and  tlie  Realists  of  the  dark  ages,  was 
the  occasion  of  producing.  Some  metaj)hysicians  have 
strangely  imagined,  that  while  matter  is  entirely  subject 
to  the  control  of  Deity,  tiiere  is  something  in  mind,  that  is 
completely  independent  of  his  influence;  or,  at  any  rate, 
if  this  be  not  their  meaning,  and  if  such  be  not  the  posi- 
tion which  they  are  anxious  to  esta!)lish,  they  have  cer- 
tainly speculated  to  very  little  purpose  respecting  human 
liberty.  Now,  we  are  persuaded,  that  matter  and  mind 
are  alike  subject  to  the  dominion  of  the  great  Creator — 
that  all  the  phenomena  of  the  one  and  of  the  other  are 
modified  and  regulated  by  the  good  pleasure  of  that  Being 
who  presides  over  the  destinies  of  the  universe.  By  this 
language  we  do  not  mean  to  say,  that  God  controls  matter 
and  mind  in  precisely  the  same  manner.  The  former  he 
governs  by  physical  laws,  and  the  latter  by  moral.  He 
sways  the  conduct  and  the  hearts  of  men,  not  by  absolute 
and  positive  coercion,  but  through  the  instrumentality  of 
motives.  These  are  the  means  by  whicli  Jehovah  eft'ec- 
tuates  his  own  purposes  in  all  our  voluntary  actions.  It 
is  in  this  way  that  he  exercises  his  sovereignty,  without 
at  all  impairing  our  accountability.  We  admit,  that  there 
is  some  difficulty  connected  with  this  as  with  every  other 
subject,  and  every  other  thing,  that  we  attempt  to  explain. 


^2  SEItMON  IV. 

Let  us  be  contented  with  a  knowledge  of  iht  facty  that  the 
influence  of  the  Deity  on  our  minds  does  not  abridge,  in 
the  least,  our  freedom  of  volition  and  of  action.  Of  this 
there  can  be  no  doubt.  The  renewed  individual  is  just 
as  conscious,  tliat  he  is  a  free-agent,  as  the  man  who  loves 
sin,  and  lives  in  the  habitual  practice  of  it.  The  opera- 
tion of  the  divine  Spirit  on  the  souls  of  believers,  so  far 
from  being  inimical  to  their  liberty,  has  the  specific  effect 
of  rendering  them  willing  in  the  day  of  God's  almiglity 
power.  Tlie  change  which  they  experience  is  not  the 
subversion,  but  only  tlie  alteration  of  their  will.  Their 
desires  are  not  exterminated,  but  merely  diverted  from  an 
old  into  a  new  channel.  And  this  important  revolution 
is  eflfected,  as  we  have  said,  through  the  agency  of 
motives. 

Nor  is  there  any  real  force  in  the  objection  so  often  and 
so  strenuously  urged  by  superficial  tiiinkers,  that  the  doc- 
trine which  asserts  the  sovereignty  of  divine  grace  has  a 
tendency  to  discourage  and  counteract  human  exertion. 
In  fact,  the  doctrine  has  precisely  the  opposite  tendency. 
It  is  calculated,  when  rightly  understood,  to  incite  us  to 
dilisent  and  zealous  efibrts  for  the  advancement  of  our 
spiritual  and  eternal  interests.  The  practical  receiver  of 
it  will  be,  of  all  men,  least  likely  to  become  slothful  in 
the  business  of  religion.  He  will  regard  the  promise  of 
heavenly  aid  implied  in  the  doctrine  in  question,  as  the 
most  cogent  reason  why  he  should  sedulously  task  all  his 
energy  in  the  service  of  his  Maker.  The  point  to  which 
we  are  now  directing  your  attention,  will  be  seen  in  a 
clearer  and  more  satisfactory  light,  if  you  bear  in  mind 
what  has  been  already  observed  with  regard  to  the  in- 
strumentality of  motives  in  the  moral  government  of  God. 
We  have  distinctly  stated,  that  it  is  through  the  medium 
of  tliese  that  the  Deity  operates  upon  the  human  mind. 


SERMON  n .  g3 

Accordingly,  the  revelation  with  wliich  he  has  been  pleas- 
ed to  favour  us,  must  be  viewed  as  a  system  of  motives 
designed  to  influence  our  conduct,  and  form  our  charac- 
ter, as  religious  beings.  Ilcnce  every  doctrine  of  this  re- 
velation is  to  be  contemplated  as  a  motive  litted  to  produce 
its  appropriate  moral  effect.  Let  it,  then,  be  understood, 
that  the  necessity  of  the  Spirit's  influences  is  revealed,  in 
the  sacred  Scriptures,  for  no  otiier  purpose,  tiian  to  stimu- 
late us  to  an  active  and  unremitting  discharge  of  our  re- 
ligious duties.  It  is  exhibited  as  a  motive,  not  to  repress, 
but  to  call  forth  human  exertion.  Thus  the  command  to 
us,  to  ^^  work  out  our  own  salvation  with  fear  and  tremb- 
ling,'' is  enforced  expressly  and  formally  by  this  consid- 
eration, that  "it  is  God  who  worketh  in  us  both  to  will  and 
to  do  of  his  good  pleasure."  Had  we  no  ground  to  expect 
divine  assistance  in  the  matter  of  our  salvation,  we  might 
well  forbear  all  effort,  and  sit  down  in  despair.  But 
when  we  are  assured,  that  such  assistance  can  always  be 
obtained,  the  effect  certainly  must  be  very  different. 
There  is  not  the  smallest  danger,  then,  that  the  indivi- 
dual who  really  feels,  that  without  Christ  he  can  do  no- 
thing, will  abandon  or  relax  his  endeavours  to  perform 
the  will,  and  enjoy  the  favour  of  Jehovah.  The  convic- 
tion of  our  own  weakness  can  have  no  otlier  effect,  than 
to  induce  us  to  seek  the  strength  which  we  know,  that 
divine  grace  is  ever  ready  to  communicate.  On  tiie 
other  hand,  a  confident  reliance  on  ourselves,  begets  a 
false  and  fatal  feeling  of  security.  He  who  thinketii  he 
standeth,  is  in  the  greatest  danger  of  falling.  To  tiiis 
truth  David  and  Peter,  were  they  with  us  to  day,  would 
bear  ample  testimony. 

In  the  remarks  which  have  now  been  made,  Ave  have, 
in  a  good  degree,  anticipated  an  answer  to  the  objection, 
that  the  doctrine  which  asserts  the  sovereignty  of  divine 


gi  SERMON  IV. 

grace,  in  the  entire  matter  of  our  salvation,  tends  to  pro- 
mote licentiousness  of  heart  and  life.  We  shall  not  here 
enter  into  any  speculation  on  this  point.  It  is  properly  a 
question  of  fact,  and  by  facts  it  ought  to  be  decided.  We 
know  that  the  oppugners  of  our  doctrine  are  not  pecu- 
liarly fond  of  the  issue  which  we  now  tender  to  them. 
But  why  should  we  take  up  time  with  reasoning  against 
an  objection,  wiiich  may  be  fairly  disposed  of  in  a  far 
more  summary  way.  We  affirm,  then,  that  this  objec- 
tion is  conclusively  refuted  by  facts.  And  as  we  cannot 
pretend  to  enter  into  much  detail,  on  a  topic  of  this  na- 
ture, we  would  merely  remark,  in  general  terms,  that  the 
practical  receivers  of  the  truth  for  which  we  contend, 
have  been,  as  all  experience  shows,  the  most  virtuous  and 
pious  of  men.  Look,  for  instance,  at  Scotland,  where 
the  tenets  which,  for  want  of  any  other  equally  distinctive 
and  convenient  name,  we  are  compelled  to  call  CalvinistiCf 
have  long  and  triumphantly  prevailed.  No  one  compe- 
tent to  decide,  will  hesitate  to  admit,  that  the  inhabitants 
of  that  country  are,  to  say  the  least,  by  no  means  inferior, 
on  the  score  of  private  and  public  morals,  to  the  inhabi- 
tants of  any  other  country  in  Christendom.  The  belief, 
that  without  Christ  they  could  do  nothing — a  truth 
deeply  impressed  on  their  minds  by  the  instructions  of 
pious  motiiers,  zealous  schoolmasters,  and  faithful 
preachers, — has  certainly  done  them  no  harm  as  indivi- 
dual or  social  beings.  We  shall  mention  only  one  cir- 
cumstance more.  It  must  be  confessed,  we  presume,  on 
all  sides,  that  the  only  really  valuable  and  useful  writers 
on  practical  religion,  are  those  who  have  dwelt  with  em- 
j)hasis  on  the  truth,  that  williout  Christ  we  can  do  no- 
tiiing.  The  Henrys,  the  Edwards,  the  Doddridges,  the 
Newlons,  and  the  Scotts,  of  the  Christian  church,  were  all 
the  champions  of  this  truth.     Upon  the  whole,  we  mean 


SKU.MON  IV.  ^j5 

no  invidious  comparisons,  when  \vc  say,  tliat  if  the  sys- 
tem in  which  tiie  sovereignty  of  divine  grace  is  a  promi- 
nent and  cliaracteristical  tenet,  is  to  he  judged  from  its 
fruits,  the  friend  to  virtue  and  piety  must  at  once  em- 
brace it. 

AVc  recur,  tlien,  with  additional  confidence,  to  the 
doctrine  of  our  text,  tliat  without  Christ  we  can  do  no- 
thing. He  is  the  alpha  and  the  omega  of  our  salvation. 
To  him  we  must  ^be  entirely  indebted  for  the  pardon  of 
our  past  sins,  and  also  for  the  disposition,  in  which  con- 
sists the  ability,  to  avoid  future  sins.  It  is  He  w  ho  remits 
our  offences  for  his  own  name's  sake;  and  it  is  He  who, 
by  the  power  of  his  Spirit,  renews  an»l  sanctities  our  de- 
praved hearts.  The  fountain  in  which  alone  our  moral 
uncleanness  can  be  washed  away,  flows  with  his  precious 
blood.  All  the  holiness  that  we  can  ever  possess,  is  de- 
rived from  the  fulness  of  grace  that  centres  in  him. 
The  Spiritual  life  tliat  believers  enjoy,  is,  in  reality,  no- 
thing more  than  Christ  living  in  tliem.  He  sits  enthroned 
as  a  sovereign  in  the  hearts  of  his  people,  wielding  his 
sceptre  over  the  entire  territory  of  their  souls,  communi- 
cating to  them  constant  supplies  of  strength,  defending 
them  from  the  assaults  of  their  enemies,  and  so  governing 
their  thoughts,  their  feelings,  and  tlieir  conduct,  as  to  ren- 
der them  the  willing  instruments  of  advancing  at  once  his 
glory,  and  their  own  immortal  interests. 

The  subject  on  which  we  have  now  been  meditating, 
is  calculated  to  comfort,  encourage,  and  animate  Chris- 
tians. It  teaches  them,  that  all  tlieir  dependence  must 
be  upon  the  grace  of  Ciirist,  since  without  him  tiiey  can 
do  nothing.  The  first  lesson  in  the  school  of  Jesus,  is  to 
learn  that  he  is  our  salvation  and  our  all.  Brethren,  you 
can  never  be  too  deeply  convinced  of  the  truth,  that  in 
yourselves  you  are  weak  and  insufficient  for  the  perform- 

9 


86  SERMON  IV. 

ance  of  any  good  thing.  Just  in  proportion  to  your  con- 
viction of  this  truth,  will  be  your  attainments  in  vital 
piety.  "  When  I  am  weak,"  said  one  of  the  holiest  of 
men,  "  then  am  I  strong.''  The  expression  may  carry 
the  air  of  paradox  to  those  who  are  strangers  to  the  mys- 
tery of  godliness.  But  every  truly  devout  person  under- 
stands its  meaning,  and  feels  its  force.  To  him  it  con- 
tains an  element  of  truth,  as  evident  as  any  in  the  axioms 
of  mathematics.  He  can  affirm,  from  lively  experience, 
that  it  is  the  persuasion  of  his  own  weakness,  which 
braces  all  the  sinews  of  his  strength.  As  soon  as  his  soul 
settles  in  the  belief,  that  without  Christ  he  can  do  no- 
thing, he  has  virtually  arrived  at  the  conclusion,  that 
with  Christ  he  can  do  every  thing.  Diffidence  in  our- 
selves is  the  essential  principle  of  confidence  in  the  help 
that  Cometh  from  on  high. 

We  exhort  you,  then.  Christian  brethren,  to  apply  the 
doctrine  of  the  text  to  the  edification  of  your  souls.  Are 
you  in  prosperity?  Learn  that  you  have  nothing  which 
you  did  not  receive,  and  ascribe  all  your  happiness  to  the 
grace  of  Christ.  Are  you  in  adversity?  Look  up  to  your 
divine  liord  for  consolation  and  relief.  He  has  promised 
that  his  grace  shall  be  sufficient  for  you,  and  that  he  will 
never  leave  nor  forsake  you.  Have  you  reason  to  trust 
that  you  are  making  daily  advances  in  virtue  and  piety; 
becoming  more  and  more  ripe  for  heaven?  Remember 
that  you  are  indebted,  for  all  your  attainments,  to  the  fa- 
vour of  Jehovah.  Let  your  reliance  on  his  aid  increase, 
and  your  progress  in  the  knowledge,  the  love,  and  the 
fear  of  your  Maker,  shall  be  proportionably  accelerated. 
Eut  does  your  conduct  or  your  heart  testify  that  you  have 
grown  remiss  in  the  service  of  God,  and  become  compara- 
tively indiSerent  to  the  things  that  belong  to  your  ever-, 
lasting  peace?    Ah!  you  have  been  too  confident  in  your 


SKRMON  IV.  87 

own  strength ;  yon  Iiave  leaned  too  mncli  on  the  arm  of 
flesh.  Repent,  and  do  your  fust  works.  Humble  your- 
selves at  the  footstool  of  your  offended  Sovereign,  and 
never  again  forget,  as  you  would  hope  for  salvation,  that 
without  CInist  vou  can  do  nothinir.  In  fine,  whatever 
may  be  your  circumstances,  the  language  of  our  text 
speaks  to  you  a  word  in  season. 

Again,  the  passage  before  us  is  not  without  its  use, 
"when  addressed  to  those  who  are  still  in  a  state  of  im- 
penitence and  unbelief.  That  there  arc  such  in  this  as- 
sembly, we  may  take  for  granted,  and  yet  not  be  uncha- 
ritable. Permit  us,  then,  dear  liearers,  to  tell  you  plainly, 
though  affectionately,  that  you  never  can  be  saved,  until 
you  are  brouglit  to  know  and  feel  tliat  without  Christ  yon 
can  do  nothing.  This  is  the  very  turning  point  of  your 
conversion.  Repentance  and  faith  (the  grand  conditions 
of  tlie  gospel)  are  neither  more  nor  less,  than  a  practical 
conviction  of  the  truth  on  which  we  have  been  expa- 
tiating. The  sincere  penitent,  the  devout  believer,  is  simply 
a  man  who  has  imbibed  the  spirit  of  our  present  text. 

We  pray  you,  then,  sinners,  at  once  to  submit  to  the 
terms  of  tlie  gospel,  and  receive  Jesus  Christ  as  your 
only  and  all-sufficient  saviour.  Awful  must  be  the  con- 
sequences of  refusing  or  neglecting  to  secure  an  interest 
in  him.  We  shall  not  attempt  to  describe  the  anguish 
and  despair  that  await  the  finally  impenitent.  But  we 
may  ask,  in  the  language  of  the  Bible,  "If  the  righteous 
scarcely  be  saved,  where  shall  the  ungodly  and  the  sinner 
appear?"  Once  more,  dear  hearers,  we  say.  Come  to 
the  Sou  of  Grod.  Without  him  you  can  do  nothing.  He 
only  can  enable  you  to  escape  hell,  and  enter  heaven. 
Accept,  without  delay,  the  aid  which  he  proffers.  That 
aid  may  be  obtained  to-dmj:  to-morrow  may  be  too  late 
to  seek  it. 


SERMON  V. 


(■ENESIS  XXXIX.  y.    (Last  Clmisc.) 

•*  How  can  I  do  this  great  wickedness,  and  sin  against  God?" 

A  religious  system,  to  be  perfect,  must  not  only  con- 
tain a  full  and  correct  code  of  human  duties,  but  must  also 
enforce  those  duties  by  the  most  appropriate  and  urgent 
motives.  This  perfection  is  exempliiied  in  Christianity. 
The  Bible,  besides  teaching  us  how  we  ought  to  act  in 
all  the  various  circumstances  of  our  being,  further  pre- 
sents us  with  sufficient  reasons  why  we  should  act  in  the 
particular  manner  wliich  it  points  out.  And  one  of  the 
most  powerful  of  those  considerations  which  it  urges  to 
deter  us  from  the  commission  of  crime,  is  exhibited  in  the 
passage  now  before  us :  ^^  How  can  1  do  this  great  wick- 
edness, and  sin  against  God !" 

These  words,  as  you,  no  doubt,  recollect,  are  part  of  the 
language  of  Joseph  to  the  wife  of  Potiphar,  when  she 
sought  to  entice  him  to  an  adulterous  act.  It  may  be 
doubted,  whether  humanity,  in  the  present  state,  be  ca- 
pable of  more  signal  virtue,  tlian  was  displayed  by  the 
Hebrew  captive  on  this  occasion.  Any  one  who  reflects, 
for  a  moment,  on  the  circumstances  of  the  temptation  to 
which  he  was  exposed,  must  be  convinced,  that  he  owed 
the  exalted  moral  triumph  whicli  he  achieved,  to  the  in- 
fluence of  some  motive  peculiarly  strong  and  impressive. 
What  this  motive  was,  is  learned  from  our  text.  He 
considered,  that  he  could  not  yield  to  the  illicit  desires  of 
the  Egyptian  female,  without  doing  a  gre.at  wiciiedness 


SERMON  V.  g9 

aiul  sinning  against  God.  Sucli  was  the  solemn  tlionglit 
that  subdued  his  passions,  and  nerved  his  soul  for  a  vic- 
tory witli  which  no  other  that  historians  have  recorded,  or 
poets  sung,  is  worthy  to  be  compared. 

One  imi)ortant  reflection  suggested  by  this  passage, 
is,  that  all  sin  is  an  evil  committed  against  God. 

All  sin  is  an  evil  committed  against  God.  By  this  lan- 
guage we  mean,  that  it  is  a  violation  of  his  will — a  de- 
parture from  the  course  which  he  requires  us  to  pursue. 
We  would  not  deny,  that  some  sins  are  more  directly 
offences  against  the  Supreme  Being,  than  others.  There 
is  undoubtedly  ground  for  the  common  distinction  of  our 
duties  into  those  which  we  owe  to  our  Creator,  and  those 
which  we  owe  to  our  fellow  men  and  ourselves.  It  was 
on  the  principle  of  such  a  distinction,  that  the  moral  law 
was  anciently  divided  by  Him  who  enacted  it,  into  two 
tables.  Now,  if  there  are  two  classes  of  duties,  there 
must  be  two  classes  of  sins  corresponding  to  the  viola- 
lations  of  these  duties.  Thus,  to  blaspheme  the  divine 
name,  or  omit  the  divine  worship,  is  an  offence  against 
God ;  while  to  covet  tlie  possessions,  or  take  away  the 
lives  of  others,  is  an  offence  against  our  fellow  men. 
Still,  however,  there  is  a  sense  in  vvliich  every  sin  may 
be  considered  as  an  offence  against  the  Deity.  The  crime 
to  which  Joseph  referred,  M'hen  he  spoke  the  language  of 
the  text,  was  adultery — a  crime,  the  prohibition  of  which 
occurs  in  the  second  table  of  the  decalogue.  And  yet  he 
was  persuaded,  that  he  could  not  commit  this  crime  with- 
out sinning  against  God  ;  and  justly,  since  he  knew,  that 
the  seventh  commandment,  no  less  than  the  first  or  the 
third,  had  its  origin  in  the  authority,  and  was  an  expres- 
sion of  the  will,  of  his  Maker. 

Some  eminent  doctors  in  ethics  teach,  that  utility  is  the 
foundation  of  virtue,  and,  of  consequence,  that  vviien  we 


90  SEllMON  V. 

do  wrong  we  injure  both  ourselves  and  others.  Borne 
again  say,  tliat  virtue  is  a  general  term  for  denoting  sucii 
actions  as  we  contemplate  with  a  peculiar  feeling  of  vivid 
approbation,  and,  consequently,  that  when  we  do  wrong 
we  become  the  victims  of  self-reproach,  and  forfeit  the 
good  opinion  of  all  who  witness  our  error.  Now,  it  is 
most  true,  that  the  sinner's  doings  are  detrimental  to  him- 
self and  to  others,  and  also  that  he  acts  counter  to  the 
dictates  of  his  own  conscience,  and  incurs  the  disesteem 
of  every  upright  mind.  But  to  behold  the  full  enormity 
of  his  conduct,  we  must  ascend  higher  than  this.  Our 
estimate  of  his  guilt  is  an  inadequate  one,  unless  we  take 
into  the  account  the  relation  which  he  sustains  to  his 
Maker.  We  must  consider,  that  he  is  a  creature  entirely 
dependent  for  his  existence,  and  for  all  his  comforts  and 
enjoyments,  on  the  sustaining  arm  of  Heaven.  We  must 
not  forget,  that  the  faculties  with  which  he  meditates  and 
executes  evil,  were  conferred  upon  him,  in  order  that  he 
might  employ  them  in  pure  and  noble  pursuits.  We 
must  recollect,  that  eacli  unholy  purpose,  and  each  unholy 
act,  betray  the  basest  ingratitude  towards  his  highest 
Benefactor.  We  must  remember,  that  his  omissions  of 
duty  are  an  infraction  of  his  Creator's  will,  as  indicated 
by  the  very  structure  of  his  moral  constitution.  In  a 
word,  we  must  look  upon  him  as  a  rebel  against  the  di- 
vine government,  whose  conduct  in  itself,  and  as  an  ex- 
ample of  insubordination,  tends  to  disturb  the  quiet,  and 
mar  the  happiness,  of  the  universe. 

The  representation  which  has  now  been  given  relative 
to  the  evil  of  sin,  we  know,  does  not  accord  with  the  or- 
dinary apprehensions,  and  familiar  parlance  of  men. 
They  commonly  estimate  the  demerit  of  crime  by  its  ten- 
dency to  disgrace  and  injure  the  individual  who  commits 
it,  or  by  its  baneful  effects  on  society  at  large.     Hence, 


SEllMON  V,  gj 

while  they  denounce,  with  no  measured  irprobation,  the 
man  who  breaks  his  promise,  who  defrauds  his  neigh- 
bour, or  wlio  circulates  a  slanderous  report,  they  speak 
with  lenity  in  reference  to  him  who  lives  in  the  habitual 
neglect  of  those  devotional  duties,  which  have  the  Deity 
immediately  for  their  object.  They  are  by  no  means  ac- 
customed to  view  every  deviation  from  rectitude  as  an  of- 
fence against  Grod.  They  will  descant  upon  human 
errors  precisely  as  if  there  were  no  Being  on  high  who 
created  us,  and  to  whom  we  are  answerable  for  our  en- 
tire conduct  here  below.  If,  for  example,  mention  is  made 
of  some  one  who  fell  a  victim  to  dissipation,  they  will  put 
on  a  grave  countenance,  and  moralize  in  this  strain : 
^'Poor  fellow!  he  had  a  good  heart;  many  estimable  and 
endearing  qualities  were  his.  He  never  indulged  his  pas- 
sions to  the  injury  of  others.  All  the  harm  he  did  was  to 
himself.''.... What !  All  the  harm  he  did  was  to  himself? 
We  deny  that  assertion.  It  is  very  true,  indeed,  that  he 
destroyed  his  own  body  and  soul.  But  "  the  head  and 
front  of  his  oflending,"  was  that  he  trampled  on  the  laws, 
and  bade  defiance  to  the  authority,  of  his  Creator.  We 
shall,  perhaps,  best  illustrate  this  point,  by  taking  the 
case  of  a  son  who  has  experienced  the  most  affecting  to- 
kens of  parental  regard,  and  notwithstanding,  slights  the 
counsels,  and  disobeys  the  positive  injunctions  of  his  fa- 
tiier,  and  gives  himself  up  to  the  unrestrained  pursuit  of 
criminal  enjoyments.  AVill  it  be  contended,  that  such  a 
son  does  injury  to  none  besides  liimself?  Wiio  will 
deny,  that  he  likewise  does  a  serious  injury  to  the  father 
who  sustained  him,  and  who  laboured  with  the  utmost 
solicitude  to  render  liim  an  honourable  and  useful  mem- 
ber of  society?  O  !  with  wliat  bitter — wl»at  untold — 
pangs,  must  his  thankless  and  rebellious  conduct  pierce 
the  bosom  that  never  felt  for  him  any  emotions  but  those 


92  SERMON  V. 

of  pui-e,  anient^  self-denying  love !  Now,  similar  in  na- 
ture, tliough  incalculably  worse  in  degree,  is  the  injury 
which  every  sinner  does  to  God — that  kind  and  indulgent 
l^^ather  to  whom  we  are  all  indebted  for  our  being,  and 
whose  sincerest  wish  and  constant  effort,  if  we  may  so 
speak,  it  has  ever  been  to  render  us  good  and  happy. 

When  we  look  into  the  sacred  Scriptures,  we  observe, 
that  the  representations  which  they  uniformly  give  of  sin, 
convey  the  idea,  that  its  demerit  consists  essentially  in 
the  circumstance  of  its  being  an  evil  committed  against 
God.  The  passages  to  which  we  might  appeal  in  sup- 
port of  this  position,  are  too  numerous  to  admit  of  quota- 
tion. We  may,  however,  just  advert  to  one  or  two  of 
them.  First,  then,  the  text  on  which  we  are  now  com- 
menting, is  directly  in  point.  No  language  could  be 
more  explicit  than  that  of  Joseph,  when,  in  relation  to 
adultery — a  crime  which  men  in  general  seem  to  regard 
as  a  transgression  of  human  laws,  rather  than  of  the  di- 
vine law, — he  exclaimed,  "How  can  I  do  this  great 
wickedness,  and  sin  against  God!"  Again,  call  to  mind 
the  terms  in  which  the  apostle  reproved  Ananias  for 
uttering  a  falsehood — a  crime  which  we  all,  indeed,  agree 
in  reprobating,  but  few  of  us,  it  is  to  be  feared,  on  the 
ground  of  its  oftensiveness  to  our  Maker.  Said  Peter, 
"Why  hast  thou  conceived  this  thing  in  thy  heart?  thou 
liast  not  lied  unto  men,  but  unto  God."  Mark,  too,  the 
phraseology  of  David,  when  mourning  over  that  infamous 
deed,  by  which  he  jeoparded  his  own  soul,  and  gave  oc- 
casion to  the  enemies  of  the  Lord  to  blaspheme.  Humbled 
to  the  very  dust,  before  the  throne  of  his  heavenly  Fa- 
ther, he  exclaimed,  "Against  thee,  thee  only  have  1 
sinned,  and  done  this  evil  in  thy  sight."  This,  brethren, 
was  the  poignant  lamentation  of  genuine  penitence,  be- 
cause it  evidently  resulted  from  proper  views  of  the  na- 


SERMON  V.  93 

ture  and  malignity  of  sin.  And  so  you  will  find,  on  a 
careful  review  of  tlie  inspired  record,  that  no  repentance 
is  accounted  ellectual,  unless  it  lias  its  origin  in  a  deep 
and  an  overwhelming  conviction,  that  all  moral  evil  is  the 
transgression  of  a  divine  law,  and  in  this  respect,  an  in- 
jury done  to  God.  A  man  may  regret  his  wanderings 
from  rectitude,  because  he  has  thereby  brought  infamy  or 
poverty  upon  himself.  But  the  sorrow  which  he  feels 
under  such  circumstances,  is  good  for  nothing.  He  iias 
not  seen  his  mal-conduct  in  its  true  light,  until  he  con- 
trasts it  with  his  obligations  to  that  God  in  wliora  he 
lives,  and  moves,  and  has  his  being.  He  cannot  realize 
the  full  amount  of  his  guilt,  he  cannot  see  how  awfully 
culpable  he  has  been,  without  reflecting  that  the  good- 
ness of  Heaven  has  been  abused,  and  its  majesty  defied. 
In  short,  the  sentiment  of  evangelical  contrition  has  re- 
spect to  the  vile  nature  of  sin,  quite  as  much  as  to  its 
ruinous  consequences. 

Brethren,  we  would  have  you,  then,  to  know  that,  ac- 
cording to  the  doctrine  which  we  have  now  deduced  from 
the  text  before  us,  every  misdemeanour  of  which  you  can 
possibly  be  guilty,  is  an  offence  against  Jehovah.  Yes, 
it  is  his  law  that  you  infringe,  and  his  majesty  that  you 
insult,  and  his  just  displeasure  that  you  incur,  whenever 
you  deviate,  in  any  particular,  from  a  virtuous  course. 
To  blaspheme  liis  name,  or  to  neglect  his  worship,  is  not 
a  more  real,  though  it  may  be  a  more  direct,  sin  against 
him,  than  to  invade  the  property,  or  to  assail  the  reputa- 
tion, of  your  neighbour.  O!  remember,  that  God  can 
look  with  indifference  upon  no  part  of  your  deportment — 
upon  no  incident  of  your  lives.  The  code  of  duties  which 
he  has  enacted  for  the  government  of  intelligent  beings, 
extends  to  every  thought,  and  every  feeling,  and  every 
purpose,  and  every  act.     Hence  it  is,  that  remorse  arises 

10 


91  SERMON  y. 

when  any  species  of  wrong  has  been  done.  Hence  it  is 
that  conscience  speaks  in  remonstrance  against  all  evil 
meditated;  and  in  indignation  against  all  evil  accomplish- 
ed. Ay,  sinner,  that  internal  monitor  who  presides  over 
your  moral  conduct,  is  the  Divinity  himself  promulging 
and  enforcing  the  precepts  of  his  own  law.  As  often, 
therefore,  as  you  despise  the  authority,  and  turn  a  deaf 
ear  to  the  counsels  of  this  celestial  monitor,  you  virtually 
sin  against  the  Most  High.  Believe  us,  there  is  no  es- 
caping from  this  fearful  conclusion.  The  voice  of  con- 
science is  the  voice  of  God. 

We  now  proceed  to  remark,  as  another  highly  im- 
portant reflection  suggested  by  our  present  text,  that  it  is 
this  view  of  sin,  as  an  evil  committed  against  God,  which 
must  ever  operate  as  the  most  cogent  motive  to  deter  us 
from  that  wliich  is  wrong,  and  impel  us  to  that  which  is 
right.  There  are  various  considerations  which  may 
exert  an  influence  in  restraining  vice  and  promoting  vir- 
tue. An  individual  may  be  temperate,  because  he  knows 
that  the  opposite  course  would  impair  his  health,  and 
shorten  his  days.  He  may  be  honest,  because  he  is  sen- 
sible that  without  a  reputation  for  integrity,  he  would  not 
enjoy  the  confidence  of  his  fellow-men,  and  so  would  not 
have  it  in  Jiis  power  to  prosecute  his  secular  business  to 
the  best  advantage.  He  may  be  kind  and  generous,  be- 
cause his  feelings  are  naturally  tender,  and  he  would 
suffer  real  pain  from  beholding  misery,  without  attempt- 
ing to  mitigate  it — from  hearing  that  there  was  want, 
without  making  an  effort  to  relieve  it.  But  these,  and 
similar  motives  to  temperance,  honesty,  and  benevolence, 
though  fit  and  commendable  enough  in  themselves,  and 
by  no  means  inconsistent  with  religion,  are  not  commen- 
surate with  the  nature  and  extent  of  human  duty.  A  man 
who  understands  his  true  obligations  as  a  de])endent  and 


SKRMON   V.  95 

an  accountable  being,  will  be  temperate  because  lie  knows 
tbat  intemperance  is  a  sin  against  God.  He  will  be  ho- 
nest, because  be  is  sensible  that  fraud,  in  all  its  forms,  is 
a  sin  against  God.  He  will  be  benevolent,  because  he  is 
aware,  that  to  neglect  the  miserable  and  needy  is  a  sin 
against  God.  In  fine,  he  will  be  virtuous,  because  he  is 
convinced  that  vice  of  every  kind  is  offensive  to  the  di- 
vine rectitude  and  purity. 

It  will  be  seen,  then,  that  while  we  would  not  question 
the  propriety  nor  weaken  the  force  of  other  motives  to 
virtue,  we  maintain  that  there  is  none  so  proper,  and  none 
so  effectual,  as  that  presented  in  our  text.  Such  is  the 
position  for  which  we  contend.  And  one  or  two  remarks 
will  serve  to  evince  its  correctness. 

We  have  said,  that  there  is  no  motive  to  virtue  so  pro- 
per, so  intrinsically  fitting,  as  that  presented  by  the 
thought,  that  all  sin  is  an  evil  committed  against  God. 
If  our  first  position  be  granted,  there  can  hardly  be  any 
diversity  of  sentiment  on  this  point.  When  the  fact  is 
conceded,  that  every  moral  error,  besides  its  pernicious 
consequences  to  the  individual  who  commits  it,  and  to 
society  in  general,  is  the  contravention  of  a  divine  law,  it 
must  also  be  admitted,  that  we  ought  to  be  deterred  from 
what  is  wrong,  not  so  much  by  the  npi)rehension  of  its 
injurious  effects  upon  ourselves  and  the  community,  as  by 
the  consideration  of  its  opposition  to  the  will  of  Heaven. 
In  other  words,  the  fear  of  offending  God,  and  the  desire 
of  securing  his  approbation,  rather  than  the  dread  of  tem- 
poral disadvantages,  and  the  prospect  of  temporal  re- 
wards, should,  in  strict  proiniety,  be  our  reason  for  doing 
what  is  right. 

Again,  there  is  no  motive  to  virtue  so  really  efl'ectual, 
with  one  who  feels  its  force,  as  that  presented  in  the  text 
before  us.     The  individual  who  habituates  himself  to 


96  SERMON  V. 

view  all  sin  as  an  evil  committetl  against  Gotl,  throws 
around  his  moral  character  the  strongest  panoply  that 
can  be  conceived  or  desired.  He  knows  that  if  he  does 
wrong,  he  incurs  the  heavy  indignation  of  One  who  is 
able  to  destroy  both  soul  and  body  in  hell.  He  feels  that 
if  he  does  right,  he  secures  the  approving  smile  of  One 
whose  favour  is  life,  and  whose  loving  kindness  is  better 
than  life.  O!  how  powerless  and  inefficient,  as  well  as 
how  unworthy,  compared  with  views  and  feelings  like 
these,  must  be  a  mere  dread  of  tlie  world's  frowns,  and  a 
mere  desire  of  the  woild's  applause  !  May  we  not  say, 
that  the  motive  arising  from  tlie  one  source,  exceeds  that 
which  ilows  from  the  other,  in  the  same  ratio  that  eternity 
outmeasures  time? 

And  here  let  us  distinctly  note  one  fact,  that  imparts 
peculiar  importance  and  efficacy  to  the  motive  on  which 
we  are  now  insisting.  This  motive,  it  will  be  observed, 
operates  with  as  much  force  as  ever,  under  circumstances 
calculated  to  render  other  motives  feeble,  if  not  entirely 
impotent.  There  are  sins  which  may  be  kept  concealed 
from  the  world  ;  some,  the  knowledge  of  which  may  ex- 
tend only  to  one  or  two  persons  besides  the  individual 
who  commits  them ;  and  some,  of  Avhich  every  being  in 
the  universe,  except  the  guilty  agent  himself  and  his  om- 
niscient Maker,  may  be  ignorant.  Now,  what  motive,  we 
should  like  to  know,  will  deter  from  sins  of  this  description, 
where  the  fear  of  God  is  wanting?  Tell  us,  how  is  man 
to  avoid  the  commission  of  secret  errors,  if  he  does  not 
reflect,  that,  although  no  mortal  eye  may  be  upon  him, 
he  is  yet  amenable  to  a  Deity  who  follows  him  to  his 
closet,  and  with  whom  the  darkness  and  the  light  are 
both  alike?  Look  at  the  case  of  Joseph.  Is  it  not  per- 
fectly apparent,  that,  had  he  been  regardless  of  the  di- 
vine authority  and  laws,  he  must  have  fallen  a  victim  to 


SERMON  V.  97 

Uic  peculiar  temptation  by  wljicli  his  virtue  was  assailed? 
Are  we  not  entitled  to  affHm,  that  no  other  consideration 
than  that  which  forced  itself  witli  such  irresistible  awe 
and  energy  upon  his  mind,  wlieu  lie  gave  utterance  to  the 
words  of  our  text,  could  iiave  availed  liim  in  the  trying 
circumstances  in  which  he  was  placed?  He  might  have 
yielded  to  tiie  solicitationsofPotipiiar's  criminal  consort, 
without  sul)jectiug  himself  to  any  immediate  consequences 
of  an  injurious  nature;  and,  although  it  rarely  happens, 
tiiat  sucii  a  sin.  Iu>wever  it  may  be  hid  for  a  time,  escapes 
ultinuite  exposure  and  punishment  even  in  this  world,  yet 
the  ap[)reheusion  of  remote  possible  or  probable  disad- 
vantages, must  have  exerted  little  influence  on  an  inex- 
perienced youtlj,  in  a  situation  like  that  in  which  he  found 
himself. 

There  is,  then,  no  proper  and  effectual  sul)stitute  for 
that  motive  to  virtue,  which  grows  out  of  a  sense  of  our 
obligations  to  God.  We  will  go  farther,  and  say,  that 
this  one  motive  is  so  appropriate  and  powerful,  that  it 
does  not  need  to  be  aided  by  any  other.  The  most 
plausible  auxiliary  that  human  ingenuity  has  devised,  is, 
perhaps,  to  be  found  in  the  practice  of  auricular  confes- 
sion, which  forms  so  prominent  a  feature  in  the  ecclesias- 
tical regulations  of  a  large  Christian  community.  AV^c 
have  sometimes  heard  this  practice  commended  by  serious 
persons  not  belonging  to  the  particular  sect  who  adopt  it, 
as  an  institution  calculated  to  deter  from  sin,  and  in  this 
way  to  do  much  good  to  society.  But,  while  we  would  not 
deny,  that  benefit  may,  in  some  instances,  have  resulted 
from  auricular  confession,  we  arc  constrained  to  believe, 
that  it  has  more  frequently  proved  the  means  of  en- 
couraging, than  of  restraining  evil.  For  <tue  individual 
who  has  said,  "  I  will  not  commit  this  oileuce,  because  if 
1  do,  I  shall  have  to  disclose  it  to  the  priest,"  we  pre- 


98  SERMON  V. 

8urae,  that  ten  have  said,  "  Why  should  we  refrain  from 
this  gratification,  when  we  have  only  to  acknowledge  our 
error  to  the  priest,  and  obtain  absolution  ?'^  Can  it  be 
imagined,  for  a  moment,  that  if  Joseph  had  been  regard- 
less of  the  divine  authority  and  laws,  he  would  have  been 
deterred  from  the  commission  of  sin,  by  the  consideration, 
that  he  would  be  under  the  necessity,  either  of  neglecting 
a  religious  rite,  or  else  revealing  his  crime  to  one  whose 
official  situation  bound  him  to  inviolable  secrecy  ?  And 
feeling,  as  he  did,  that  to  commit  adultery  would  be  doing 
a  great  wickedness  and  sinning  against  God,  he  surely 
needed  no  additional  reason  for  resisting  the  temptation 
to  wliich  he  was  exposed. 

It  is  not  necessary,  however,  to  enlarge  on  this  subject. 
Every  candid  and  serious  thinker  must  be  convinced  of 
the  intrinsic  propriety,  and  the  superior  efficacy  of  that 
motive  to  virtue,  which  religion  furnishes,  and  which  the 
text  exhibits  as  swaying  the  conduct  of  a  good  man  when 
powerfully  tempted  to  do  wrong.  And,  brethren,  how 
unutterable  are  our  obligations  to  tlie  Bible  for  revealing 
such  a  motive !  The  doctrine  of  infidel  morality,  as  tauglit 
by  Hume,  the  most  distinguished,  and  certainly  the  ablest 
of  its  professors,  is,  that  adultery,  provided  it  can  be  con- 
cealed, is  nothing,  and  even  if  discovered,  is  only  a  trivial 
matter.  Kut  not  so  speaks  Christianity.  Not  so  thought 
Joseph,  when,  in  the  true  spirit  of  Christianity,  lie  ex- 
claimed, "  How  can  I  do  this  great  wickedness,  and  sin 
against  God?" 

Brethren,  we  may  learn  from  our  present  subject,  the 
importance  of  contemplating  sin  as  an  evil  committed 
against  God.  This  is  the  view  of  sin  which  the  Scrip- 
tures present.  It  is  the  view  of  sin  which  arises  from  the 
deductions  of  reason.  It  is  the  view  of  sin  which  is  some- 
times impressed  on  the  mind  by  the  still  small  voice  of 


SERMON  V.  99 

conscience.  Let  us,  then,  accustom  ourselves  to  look  npon 
transgression  in  this  light.  If  we  would  lead  a  pure  and 
an  uprigiit  life — if  we  would  avoid  those  moral  errors 
which  cannot  fail,  sooner  or  later,  to  overwhelm  us  with 
ignominy  and  wo — if  we  would  enjoy  peace  here,  and 
bliss  hereafter — we  shall  best  attain  our  object  by  pursu- 
ing the  course  now  recommended ;  or,  rather,  we  shall 
attain  our  object  in  no  other  way.  The  only  motive  on 
which  we  can  safely  rely,  for  the  preservation  of  our  vir- 
tue in  seasons  of  emergency  and  peril,  results  from  tlie 
thought,  that,  if  we  deviate  a  single  inch  from  the  path  of 
rectitude,  we  do  a  great  wickedness,  and  sin  against  God. 
This  motive,  dear  hearers,  is  a  buckler  with  which  you 
may  encounter  fearlessly  and  securely  every  temptation 
incident  to  your  present  state.  Tiie  sharpest  arrows  that 
strike  it,  will  fall  blunted  at  your  feet.  Christian,  tliank 
your  heavenly  Father  for  such  a  weapon  of  defence. 
And  0!  remember,  that  it  must  be  your  own  fault,  and 
your  own  eternal  disgrace  and  ruin,  if,  with  this  imple- 
ment of  moral  warfare  at  your  command,  you  should  not 
come  ofi*,  at  last,  a  conqueror — aye,  and  more  than  a  con- 
queror. 

Our  present  subject  furnishes  a  test,  by  whicli  they 
who  are  anxious  to  know  what  is  their  character,  and 
what  their  prospects  as  moral  and  immortal  beings,  may 
examine  themselves.  There  is  no  better  evidence  of  piety, 
than  a  deep  feeling  of  the  evil  of  sin  as  an  injury  done  to 
the  great  and  benificent  Ruler  of  the  universe.  Nor  is  there 
any  better  evidence  of  advancement  in  religion,  than  the 
growth  of  this  feeling.  Look,  then,  brethren,  into  your 
hearts,  and  strive  to  ascertain  how  far  your  conduct  is  re- 
gulated by  a  single  regard  to  tiie  divine  authority  and 
laws:  and  how  far  the  influence  of  this  motive  augments, 
as  you  become  older.     Every  Cliristian  should  often  in- 


100  SERMON  V. 

teiTogate  his  conscience  particularly  in  relation  to  this 
latter  point.  It  should  he  his  unceasing  effort  to  discover, 
Avhetiier  his  progress  in  years  is  marked  hy  a  growing 
conviction  of  the  demerit  of  sin  as  an  evil  committed 
against  God. 

We  may  likewise  take  occasion  from  this  subject,  to 
say  a  word  to  impenitent  sinners.  It  has  been  shown^ 
that  all  moral  error,  properly  viewed,  is  a  sin  against 
Jehovah.  And  O!  that  we  could  cause  this  solemn  truth 
to  tell  upon  the  heart  and  conscience  of  every  one  in  our 
audience  to  day,  who  has  liithertolived  unimpressed  by  any 
just  sense  of  his  accountability  to  his  Maker!  Yes,  dear 
hearers,  we  would  have  you  to  realize,  that  whenever 
you  commit  an  ofience,  no  matter  under  what  circum- 
stances, you  injure  not  only  yourselves,  or  your  fellow 
men,  but  the  High  and  Holy  One  that  inhabiteth  eternity. 
Were  you  only  persuaded  of  tiiis,  you  would  not — you 
could  not — act  as  you  have  thus  far  done.  O  !  did  you 
always  consider,  that  the  Deity  is  a  close  and  vigilant 
observer  of  your  ways — that  he  is  thoroughly  conversant 
with  your  whole  moral  liistory — that  you  are  exposed  to 
liis  keen  inspection  amid  the  gloom  of  a  starless  mid- 
night, as  well  as  in  the  brightest  sunshine — that,  besides 
marking  all  your  outward  misdeeds,  he  surveys  the 
deepest  operations  of  your  minds,  and  knows  full  well 
those  transgressions  of  his  law,  from  which  you  are 
restrained  only  by  a  regard  to  public  opinion,  or  the 
dread  of  some  personal  injury — did  you  seriously  be- 
lieve, and  duly  ponder  this  unquestionable  fact,  you 
would  inevitably  become  new  beings — a  great  and  glo- 
rious change  of  character  would  at  once  ensue.  Let  us 
then  assure  you,  that  what  we  have  now  said,  is  as  true 
as  there  is  truth  on  earth  or  in  heaven.  You  are  amen- 
able to  the  Sovereign  of  the  universe  for  every  thing  that 


SKR.MON  Vf.  101 

you  do,  or  even  wish  to  do.  No  moral  art  of  your  lives, 
no  purpose  that  ever  dawned  in  your  souls,  has  been  seen 
with  indifference  by  i»im.  Each  act  and  each  purpose 
have  been  put  down  in  the  volume  of  his  remembrance, 
as  violations  of  his  pure  and  righteous  law.  We  caution 
thee,  sinner,  against  merely  asking,  when  pressed  by 
some  urgent  temptation,  "What  harm  will  be  occasioned 
by  doing  this  thing?  Shall  I  thereby  injure  either  my- 
self or  my  neighbour?"  Remember  that  tiie  proper 
question  to  be  submitted  to  thy  conscience,  in  every  case, 
is,  ^'  Can  I  do  this  tiling,  and  yet  not  disobey  any  clear 
indication  of  the  divine  will?  May  I  venture  on  this 
course  without  doing  a  great  wickedness,  and  sinning 
against  God  ?'' — And  O !  may  tliy  Maker  grant  thee 
grace  thus  to  act,  through  the  merits  of  Jesus  C'hrist,  his 
Son  I     Amen. 


SERMON  VI. 

1  SAMUEL  XXVIII.  10. 

"Then  said  Siinuiel,  Wherefore,  then,  dost  ihoti  ask  of  me,  seeing  the  Lord  is 
departed  from  llicc,  and  is  become  thine  enemy." 

Saul  ascended  tlie  throne  of  Israel  with  fair  and  flat- 
tering prospects.  The  Jews  had  grown  weary  of  the 
thcocratical  form  of  government,  under  which  they  settled 
in  Canaan,  and  become  clamorous  for  a  human  sovereign. 
Their  demand  was  at  length  complied  with,  and  they 
liailed  with  enthusiasm  the  sou  of  Kish,  who  was  de- 
signaled  by  lot  to  the  regal  office.    His  personal  qualities 

11 


102  SERMON  vr: 

were  favourable  to  liis  popularity  in  a  comparatively 
rude  and  uncultivated  nation,  for  we  are  told  that  he  was 
"  a  choice  young  man  ;"  that  '^  there  was  not  among  the 
children  of  Israel  a  goodlier  person  than  he ;''  and  that 
*^  from  his  shoulders  and  upwards  he  was  higher  than 
any  of  the  people."  His  intellectual  endowments,  too, 
seem  to  have  been  of  a  highly  respectable  order.  Every 
thing,  in  short,  appeared  to  promise  an  honourable  and  a 
happy  reign.  But  circumstances  soon  presented  a  dif- 
ferent aspect.  Saul,  elated  with  prosperity,  forgot  his 
obligations  and  his  accountability  to  the  Most  High,  and 
hurried  into  a  succession  of  fatal  errors.  Of  these,  the 
first  was  his  assumption  of  the  sacerdotal  office,  at  Gilgal, 
when,  impatient  at  the  delay  of  Samuel,  he  determined, 
in  express  contravention  of  the  Mosaic  law,  to  offer  sacri- 
fice with  his  own  hands.  Another  was  his  disobedience 
to  a  particular  and  positive  injunction  of  heaven,  respect- 
ing his  conduct  towards  the  Amalekites,  when  he  reserv- 
ed a  part  of  the  spoil  which  he  had  taken  from  that 
discomfited  people.  A  third,  was  his  unmanly  and  im- 
politic, not  to  say  iniquitous,  treatment  of  David,  which 
led  to  a  train  of  disastrous  events,  and  wrought  ultimately 
his  own  overthrow,  and  the  exaltation  of  his  rival.  One 
calamity  prepared  the  way  for  another,  until  the  situation 
of  Saul  became  truly  desperate.  The  Philistines,  the 
ancient  and  inveterate  enemies  of  Israel,  availed  them- 
selves of  the  opportunity  afforded  by  the  schism  between 
him  and  David,  to  invade  Judea.  Tlie  unhappy  monarch 
was  filled  with  consternation.  The  host  of  the  invaders 
w  as  formidable ;  his  own  subjects  were  divided ;  and  he 
trembled  for  the  issue  of  the  impending  contest.  In  his 
distress,  he  began  to  lift  an  imploring  eye  to  heaven,  for 
pity  and  succour.  But  '*  the  Lord  answered  him  not; 
neither  by  dreams,  nor  by  Urim,  nor  by  prophets."  And 


SF.UMON  VI.  103 

wliat  was  the  expedient  to  wliicli  lie  tlien  resorled?  Miser- 
able man!  he  said  to  his  attendants,  "Seek  me  out  a 
woman  tiiat  hath  a  Auniliar  spirit,  that  I  may  s^o  to  her, 
and  inquire  of  her."  Such  a  step  on  the  part  of  Saul, 
was  lamentable  evidence  that  an  awful  ciiange  had  taken 
place  in  his  morjil  sentiments  and  feelings.  There  was 
a  time  when  jje  regarded  with  becoming  contempt  and 
abiiorrence,  the  wretched  pretenders  to  necromancy  and 
su|)ernatural  powers,  who  altounded  in  Palestine  as  well 
as  in  otiier  countries.  We  are  informed,  that  he  "had 
put  away  those  that  had  familiar  spirits,  and  the  wizards 
out  of  the  land."'  Had  any  friend,  gifted  with  the  true 
spirit  of  divination,  tlien  assured  him  that  a  period  was 
coming  in  whicii  he  wotild  himself  be  induced  to  consult 
one  of  the  very  impostors  whom  he  was  so  laudably  en- 
deavouring to  expel  from  his  dominions,  what  would  he 
have  thought  of  the  prediction?  He  would  doubtless 
have  treated  it,  as  Hazael,  the  Syrian  captain,  subse- 
<iuently  treated  a  well-known  prophetic  intimation  of 
Klislia — "  What!  is  thy  servant  a  dog,  that  he  should 
do  this  great  thing?  But  Hazael  was  ignorant  of  his 
own  heart,  and  so  was  Saul. 

It  often  happens,  that  men  in  adversity  betake  them- 
selves to  some  friend,  whose  counsels  they  once  found 
judicious,  but  whom,  in  their  prosperous  circumstances, 
they  were  disposed  to  neglect.  Hence  the  object  for 
which  the  Jewish  king  proposed  to  visit  the  sorceress, 
whom  he  instructed  his  servants  to  seek  out  for  him.  He 
had  been  accustomed,  in  the  early  part  of  his  reign,  to 
rely  on  the  advice  of  Samuel,  in  all  cases  of  emergency. 
But  as  he  saw  his  power  increase,  and  felt  himself  more 
firmly  seated  on  his  throne,  he  began  to  entertain  a  higher 
opinion  of  his  own  judgment,  and  was  the  less  inclined  to 
confer  with  an  old  friend,  who  sometimes  made  free  to 


104  SERMON  vr. 

tell  him  of  his  fiuills.  Samuel  Anally  withdrew  from 
court,  and  closed  his  career  in  retirement  at  Ramah.  The 
voice  of  the  prophet  was  now  sealed  in  death.  The  grave 
had  received  the  mortal  remains  of  him  whom  all  Israel, 
and  the  monarch  himself  in  his  better  days,  looked  up 
to  as  an  inspired  instructer  and  counsellor.  Saul,  in  the 
wane  of  his  fortune,  as  disasters  thickened  around  him, 
and  the  gulf  of  ruin  seemed  to  yawn  before  him,  felt  the 
absence  of  his  once  revered  and  confidential  adviser. 
Fully  persuaded  that  the  sjiirit  outlives  the  decay  of  the 
body,  he  did  not  despair  of  being  able  to  obtain  an  inter- 
view with  the  departeil  seer.  His  situation  was  a  dread- 
ful one,  and  he  resolved  upon  this  last  and  fearful  expe- 
riment as  the  best  that  the  crisis  allowed. 

It  is  far  from  being  our  plan,  on  this  occasion,  to  enter 
into  a  minute  consideration  of  the  remarkable  circum- 
stances which  attended  the  nocturnal  visit  of  Saul  to  the 
witch  of  Endor.  The  opportunity,  indeed,  would  be  as 
good  a  one  as  could  be  desired,  for  the  display  of  frivo- 
lous research,  and  the  exercise  of  a  puerile  imagination. 
Some  of  our  auditors,  too,  would  proliably  be  quite  con- 
tent to  spend  half  an  hour  in  listening  to  a  detail  of  the 
various  hypotheses  adopted  by  biblical  expositors  in  re- 
spect to  this  subject.  But,  curious  man,  we  have  a  higher 
object  in  view,  to-day,  than  your  amusement.  We  shall 
therefore  beg  to  be  excused  from  any  nice  disquisitions 
relative  to  the  story  of  the  witch  of  Endor,  and  would 
simply  observe,  that  we  cannot  accord  with  the  opinion 
of  those  who  conceive  that  the  whole  transaction  was  a 
mere  juggle,  effected  by  the  legerdemain  of  a  wicked  fe- 
male, practised  in  the  art  of  imposing  on  the  weak  and 
superstitious;  nor  again,  with  the  opinion  of  those  who 
imagine  that  tiie  apparition  was  Satan,  who  assumed  tlie 
form  of  Samuel,  in  order  the  better  to  achieve  the  ruin 


SERMON  vr.  J05 

of  Saul.  We  confess  that  we  are  simple  and  old-fashion- 
ed enough  to  think  that  the  apparition  was  Samuel  him- 
self, raised,  not  by  the  magical  arts  of  the  woman,  but  by 
an  immediate  interposition  of  divine  power  wholly  un- 
looked  for  on  lier  part.  We  suppose,  that  the  sorceress 
contemplated  nothing  more  than  to  impose  on  the  credu- 
lity of  her  visitant,  and  that  she  was  herelf  both  surprised 
and  alarmed  at  the  actual  appearance  of  him,  whose  spi- 
rit she  was  affecting  to  call  "  from  tlie  vasty  deep."  In 
behalf  of  this  opinion,  it  may  be  remarked,  that  the  inci- 
dent is  related  by  the  sacred  iiistorian  as  a  reality,  and 
that  to  explain  the  passage  in  any  other  way,  is  to  palter 
with  the  plain  and  obvious  meaning  of  language.  An- 
otiier  argument,  and  certainly  one  of  consi(Ieral)le  force, 
arises  from  tiie  clearness  and  truth  of  the  prediction  ut- 
tered I)y  the  aj)parition  :  "Tlie  Lord  also  will  deliver 
Israel  with  thee  into  the  hand  of  the  Piiilistines,  and  to- 
morrow shalt  thou  and  thy  sons  be  witli  me."  Thus 
unambiguously  did  the  V(»ice  tiiat  spoke,  foretell  tlie  rout 
of  Saul's  army,  and  the  death  of  liimself  and  his  sons — 
a  prediction  which  was  most  fully  verified.  Now,  this 
circumstance,  we  cannot  help  thinking,  will  strili^  the 
reflecting  mind  as  evidence  almost  conclusive,  in  favour 
of  the  idea  that  the  prophet  was  personally  present,  and 
conversed  with  Saul.  It  may  be  added,  that  this  was 
the  opinion  generally  adopted  by  the  ancient  Jews.  That 
it  was  held  by  Josephus,  will  be  seen  by  any  one  who 
inspects  his  account  of  the  transaction.  There  is,  like- 
wise, a  passage  in  the  apocryphal  book  called  Eccle- 
siasticuSf  which  may  serve  to  show  what  were  the  notions 
on  the  subject  prevalent  at  the  period  in  which  it  was 
penned.  The  writer  in  reference  to  Samuel,  says,  "And 
after  his  death  he  prophesied,  and  showed  the  king  his 
end,  and  lifted  up  his  voice  from  the  earth  in  prophecy 
to  blot  out  the  wickedness  of  tlie  people." 


IQQ  SERMON  VI. 

We  consider  it  as  certain,  then,  that  Samuel  Iwmself 
appeared  on  this  occasion,  wrapt  in  tlie  same\ve]l-known 
mantle  winch  he  was  wont  to  wear  prior  to  his  decease — 
a  mantle,  the  recollection  of  which  could  not  he  very 
grateful  to  Saul,  since  it  was  marked  hy  that  ominous 
rent,  which  portended  the  removal  of  the  kingdom  from 
Ins  own  famil3'....Totiie  anxiously  inquiring  monarch  the 
apparition  replied  in  language  of  which  our  text  is  the 
introductory  sentence:  "Wherefore  dost  thou  ask  of 
me,  seeing  the  Lord  is  departed  from  thee,  and  is  become 
thine  enemy?" 

It  lias  been  thought  by  some,  that  this  language  is  not 
such  as  the  prophet  himself  would  have  held  in  address- 
ing Saul.  They  conceive,  that,  had  it  been  really  Samuel 
■who  spoke,  he  would  not  have  sought  to  drive  the  king 
to  final  despair,  by  telling  him,  that  the  Lord  had  de- 
parted from  him,  and  become  his  enemy;  but  would 
rather  have  exhorted  him  to  repent  of  his  sins,  and  pre- 
pare for  his  approaching  fate.  There  may  be  a  degree 
of  plausibility  in  this  argument.  And  yet  we  apprehend, 
that  Samuel,  under  the  circumstances  of  the  case,  might, 
without  impropriety,  have  uttered  the  words  attributed  to 
liim  in  the  passage  before  us.  Let  it  be  observed,  that  he 
appeared  on  this  occasion,  not  as  an  ordinary  minister  of 
God,  but  as  a  special  messenger  from  the  world  of  spirits, 
to  premonish  the  inquiring  monarch  of  the  doom  which 
awaited  him.  He  was  not  instructed  to  urge  tiie  duty  of 
repentance  upon  Saul.  Indeed,  he  knew,  that  such  an 
exhortation  must  be  unavailing,  when  addressed  to  one 
whom  Heaven  had  abandoned  to  destruction. 

The  text,  then,  may  be  regarded  as  one  among  many 
passages  of  sacred  writ,  which  teach  us,  that  there  may  oc- 
cur a  crisis  even  in  the  earthly  career  of  impenitent  sinners, 
after  \vhich  their  salvation  becomes  morally  impossible. 


SKUMON  \r.  107 

We  know,  that  there  arc  those  who,  while  tliey  woiihl 
not  absolutely  deny  this  tnitii,  are  extremely  reluctant  to 
yield  to  it  their  assent,  and  think  that  it  should  he  rarely 
— never  indeed — insisted  ou  from  the  pulpit.  But  when 
we  observe  how  distinctly  and  prominenlly  the  doctrine 
in  question  is  exhibited  in  the  Bible,  and  when  we 
further  reflect,  that  it  is  peculiarly  iitted  to  arrest  and 
alarm  careless  transgressors,  we  are  persuaded,  that  the 
preacher  who  neglects  to  bring  it  tVecjuently  and  em- 
phatically before  iiis  hearers,  is  awfully  remiss  in  his 
duty  to  the  JVIaster  whom  he  serves,  and  may  have  to 
answer  for  the  blood  of  some,  whom  a  difl'erent  line  of 
conduct  ou  his  part  might  have  saved  from  eternal  ruin. 

Allow  us,  then,  brethren,  to  assure  you,  that  the  indi- 
vidual who  has  long  persisted  in  the  misimprovemcnt  and 
abuse  of  distinguished  advantages,  is  in  an  almost  hope- 
less state.  Such  an  one  has  reason  to  apprehend,  that 
the  Lord  may  soon  depart  from  him,  and  become  his 
enemy.  The  course  which  he  pursues  is  calculated  to 
blunt  the  religious  sensibilities  of  the  soul,  and  to  bring- 
on  a  condition  of  utter  callousness,  in  which  nothing  short 
of  a  miraculous  exertion  of  Almighty  power  can  arrest 
him  in  his  degenerate  career,  and  reclaim  him  from  ever- 
lasting perdition.  Such,  as  we  have  seen,  was  the  case 
with  Saul.  Such,  too,  was  the  case  with  Pharaoh,  when 
the  Lord  hardened  his  heart,  or,  in  other  words,  aban- 
doned him  to  the  domination  of  his  own  depraved  nature. 
And  such,  moreover,  was  the  case  with  those  in  respect 
to  whom  our  Redeemer  himself  declared,  that  the  things 
which  belonged  to  their  peace  were  hidden  from  their 
eyes.  But  why  do  we  go  back  to  such  instances,  when 
it  is  more  than  probable,  that  the  cx[>erience  of  some  in 
this  very  assembly  will  lend  its  testimony  in  corrobora- 
tion of  the  truth  on  which  we  are  insisting?     We  only 


108  SERMON  VI. 

ask  you  J  dear  hearers,  to  cast  a  retrospective  glancG  over 
your  past  history.  Can  you  not  recollect  the  period, 
when  you  had  far  more  sensibility  on  the  subject  of  re- 
ligion, than  you  now  have? — when  you  listened  with  a 
livelier  interest  to  the  preaching  of  the  gospel,  and  even 
began  to  indulge  the  hope,  that  its  truths  were  taking  a 
salutary  hold  in  your  hearts  ?  Tell  us,  merchant,  was 
there  not  a  time,  when  you  occasionally  thought  of 
God  amid  the  most  pressing  concernments  of  your  store 
and  counting  room  ?  Is  it  not  so,  politician,  that  you  were 
once  accustomed  to  consider,  how  it  would  profit  j'ou 
nothing  to  gain  the  whole  world,  and  lose  your  own 
soul  ?  Will  you  deny,  aspirant  after  literary  distinction, 
that  there  were  moments  of  sober  reflection,  in  which  you 
felt  how  insufficient  would  be  the  breath  of  human  ap- 
plause to  sustain  and  to  cheer  you  amid  the  solemnities 
of  death,  and  the  realities  of  eternity?  And  will  you 
hesitate  to  admit,  votary  of  pleasure,  that,  in  former  days 
you  scarcely  ever  returned  from  a  scene  of  dissipation, 
without  thinking,  that  enjoyments  more  solid  and  endu- 
ring than  those  of  which  you  had  just  partaken,  were  ne- 
cessary to  sate  the  high  and  expanded  appetites  of  the 
ethereal  and  immortal  mind  ?  But,  alas !  tlioughts  and 
feelings  such  as  these  rarely  visit  your  bosom  at  present. 
Now,  this  fact,  we  would  have  you  know,  is  a  fearful  in- 
dication, that  the  Lord  is  on  the  point  of  departing  from 
you,  and  becoming  your  enemy.  It  shows,  that  unless 
a  change  speedily  ensues,  you  are  irretrievably  undone — 
that  you  are  fast  approaching  that  dread  crisis  in  your 
moral  history,  which  shall  determine  your  character  and 
destiny  for  ever.  Yes,  the  harvest  may  soon  be  past — the 
summer  soon  ended — and  you  not  saved.  Would  to 
God,  that  we  were  capable  of  sounding  in  your  ears  such 
a  note  of  alarm,  as  should  penetrate  the  deepest  recesses 


SERMOX  VI. 


109 


of  your  soul,  lend  the  keenest  pungency  to  the  goatlings 
of  conscience,  and  constrain  you  to  resort,  for  safety  and 
peace,  to  the  strong- hold  of  the  gospel! 

We  have  represented  the  text  as  implying,  that  there 
may  occur  a  crisis  in  the  earthly  career  of  those  who 
have  long  enjoyed,  without  improving,  the  means  of  grace, 
after  which  it  becomes  morally  impossible  for  them  to  be 
saved.  By  this  representation  we  would  not  circumscribe, 
in  any  irreverent  manner,  the  power  of  Jehovah.  It 
is  only  our  object  to  say,  that  such  is  the  constitution  of 
the  human  mind — such  tlie  nature  of  that  moral  govern- 
ment which  the  Deity  exercises  over  it — that  the  posses- 
sion, for  a  considerable  length  of  time  of  distinguished 
religious  privileges,  by  one  who  is  not  duly  affected  and 
benefited  by  them,  contributes  to  harden  his  heart,  to 
stupify  his  conscience,  and,  of  course,  to  render  his  ulti- 
mate deliverance  from  sin  and  misery  an  extremely  un- 
likely occurrence.  It  is  one  of  the  laws  of  our  being,  that 
familiarity  with  any  object,  physical  or  moral,  tends  to 
lessen  the  interest  with  which  we  contemplate  it,  and  to 
weaken  its  influence  over  us.  He  whose  native  habita- 
tion is  near  the  cataract  of  Niagara,  looks  without  emo- 
tion on  one  of  the  sublimest  of  nature's  spectacles,  simply 
because  he  has  been  used  to  the  scene  from  his  boyhood 
days :  and  when  he  lies  down  to  rest  at  night,  the  tre- 
mendous roar  of  the  mighty  torrent  cannot  prevent  nor 
disturb  the  slumber  of  one  whose  cradle  was  rocked 
amid  its  loudest  din.  And  so  the  man  of  middle  and  of 
old  age,  who  has  contemplated  the  truths  of  Christianity 
and  listened  to  the  sound  of  the  gospel,  from  his  earliest 
youth,  may  become,  at  last,  almost  utterly  indifferent  to 
all  that  the  Bible  reveals,  and  all  that  the  preacher  pro- 
claims. We  accordingly  find,  that  the  faithful  minister 
of  Jesus  who  takes  up  his  residence  in  some  of  the  remote 

12 


j[  (Q  SERMON  VI. 

settleiueuts  of  our  country,  where  the  visits  of  previous 
ministers  had  been,  like  tliose  of  angels,  "  few  and  far  be- 
tween,'' makes  a  much  deeper  and  more  general  impres- 
sion on  his  hearers,  and  converts  a  larger  proportion  of 
tliem  from  the  error  of  their  ways  to  the  wisdom  of  the 
just,  than  he  would  have  done  had  it  been  his  lot  to  be 
called  to  the  pastoral  charge  of  a  congregation  in  one  of 
our  cities  or  populous  towns.  Another  evidence  of  the 
truth  to  which  we  are  adverting,  is  found  in  the  circum- 
stance so  often  remarked,  that  the  truths  of  the  gospel 
arc,  for  the  most  part,  brought  to  bear  with  greater  efRcacy 
on  the  young,  than  on  those  who  have  passed  the 
meridian  of  life;  and  on  the  latter  than  on  those  who 
have  reached  the  evening  of  their  days. 

But  some  may  now  ask,  How  happens  it,  that  famili- 
arity with  the  means  of  grace,  in  the  case  of  those  who 
do  improve  them,  produces  a  result  so  very  different  from 
what  has  just  been  stated?  Is  there  not  here  a  singular 
exception  to  the  otherwise  universal  law,  that  similar  ef- 
fects flow  from  similar  causes?  We  answer,  that  this 
difficulty  admits  of  a  satisfactory  solution.  The  means 
of  grace,  when  allowed  to  exert  their  due  influence  on  the 
heart  and  conscience,  sustain  to  the  human  being  a  rela- 
tion, which  no  other  objects  in  the  physical  or  moral 
world  are  capable  of  sustaining.  They  then  become  in- 
timately allied,  in  his  view,  with  all  the  realities  of  an 
eternal  scene,  and  are,  therefore,  invested  with  an  interest 
which  time,  instead  of  diminishing,  serves  only  to  increase. 
Hence  it  is,  that  the  truly  pious  man  can  always  discover 
something  new  in  the  Word  of  God — that  he  repairs  every 
Sabbath  with  ft-esh  delight  to  the  sanctuary  of  the  Most 
High — and  that  he  finds  the  exercises  of  private  devotion, 
just  in  proportion  as  they  are  repeated,  more  and  more 
essential  to  his  happiness.    The  principles  of  religion  are 


SKRMON  VI.  Ill 

thus  deeply  and  inseparably  incorporated  with  the  sys- 
tem of  his  habits,  and  consequently  "grow  witli  his 
growth  and  strengtiien  with  his  strength."  On  the  con- 
trary, the  means  of  grace,  when  misimproved,  are  viewed 
apart  from  the  eternal  realities  to  which  they  point  the 
eye  of  faith.  Like  other  physical  and  moral  objects, 
they  then  affect  the  mind  less  forcibly  in  proportion  to  its 
familiarity  with  them.  A  habit  of  indifference  and  ne- 
glect is  thus  formed,  which  must,  in  the  nature  of  things, 
grow  more  inveterate,  the  longer  it  is  indulged.  And  this 
is  the  very  way,  as  we  have  already  intimated,  in  which, 
when  a  man  has  long  enjoyed  superior  religious  advan- 
tages, without  improving  them,  the  Lord  departs  from 
him,  and  becomes  his  enemy.  The  impossibility  of  his 
salvation  arises  from  the  circumstance,  that  he  has  ren- 
dered himself  insensible  to  the  only  means  which  it  has 
pleased  the  wisdom  and  goodness  of  Heaven  to  ordain  for 
the  promotion  of  his  spiritual  improvement.  To  suppose 
that  he  could  be  saved  independently  of  these  means, 
were  as  preposterous,  as  to  imagine  that  animal  life  could 
be  sustained  without  the  instrumentality  of  food. 

A  common  objection  to  the  opinion,  that  a  man's  "  day 
of  grace,"  as  some  theological  writers  have  rather  unhap- 
pily called  it,  may  terminate  prior  to  the  article  of  death, 
is,  that  this  opinion  represents  God  as  withdrawing  from 
certain  individuals,  the  influences  of  his  Spirit  which  he 
had  formerly  vouchsafed  to  them,  and  thus  consigning 
them  to  remediless  destruction.  It  will  be  seen,  how- 
ever, that  the  doctrine  which  we  have  deduced  from  the 
text  before  us,  is  not  liable  to  the  objection  now  mention- 
ed, because  we  have  not  supposed  that  they  from  w  hom 
the  Lord  departs  and  becomes  their  enemy,  really  en- 
joyed the  gracious  operations  of  his  Spirit,  and  so  have 
not  presumed  that  their  hopeless  state  is  a  consequence 


1 12  SERMON  VI. 

of  the  withdrawal  of  such  operations,  or,  indeed,  that  any 
thing  like  a  positive  exercise  of  divine  power  is  concern- 
ed in  the  accomplishment  of  their  ruin.  As  this  is  a 
point  of  some  importance,  it  may  be  proper  to  explain 
our  views  more  fully.  Let  it,  then,  be  distinctly  under- 
stood, that  we  wholly  reject  the  idea  of  there  being  any 
operations  of  the  Spirit  on  the  human  heart,  which  do  not 
issue  in  salvation.  The  influences  of  this  almighty  Agent 
must  always  be  exerted  on  the  moral  constitution  of  man, 
or,  in  other  words,  must  correspond  with  the  office  which 
he  sustains  and  executes  as  the  Sanctifier  of  them  that 
believe.  Now,  we  have  yet  to  learn  from  the  sacred 
Scriptures,  that  the  process  of  sanctification  is,  in  any  in- 
stance, commenced,  and  afterwards  abandoned.  We 
have  hitherto  understood  them  as  teaching,  that  God 
never  begins  a  good  work  in  the  soul  of  an  individual, 
without  carrying  it  on  to  perfection.  It  is  granted,  that 
men  frequently  have  convictions  of  guilt,  which,  though 
pungent  and  overwhelming  for  a  season,  produce  no  last- 
ing amendment  of  life.  But  these  are  readily  accounted 
for,  when  we  refer  them  to  the  dictates  of  conscience; 
and  particularly  of  a  conscience  enlightened  and  stimu- 
lated by  the  natural  operation  of  revealed  truth,  in  a  land 
blessed  with  the  various  institutions  of  Christianity. 
There  is  not  the  least  necessity  for  supposing  the  inter- 
vention of  that  mystical  and  inconceivable  agency  which 
theologians  have  styled  common  grace.  The  idea  of 
such  an  agency  is  uuphilosophical,  since  all  the  moral 
phenomena  which  it  is  brought  to  explain,  may  be  suffi- 
ciently solved  without  it.  Our  hearers,  we  doubt  not,  are 
now  ready  to  inquire,  what  is  meant  by  such  Scriptural 
expressions  as  these:  "My  Spirit  shall  not  always  strive 
with  man" — "And  grieve  not  the  Holy  Spirit  of  God, 
whereby  ye  are  sealed  unto  the  day  of  redemption'' — 


SERMON  VI.  113 

"  Ye  do  always  resist  tlie  Holy  Ghost'' — <^  (Quench  not 
the  Spirit,'^ — and  others  of  like  purport,  which  occur  in 
the  inspired  record?  We  reply,  without  difficulty,  that 
language  of  this  description  must  be  interpreted  as  re- 
ferring simply  to  men's  misimprovement  of  the  external 
means  of  grace.  The  context,  in  every  instance,  will  be 
found,  on  a  close  and  candid  inspection,  to  call  for  this 
interpretation.  Take,  for  example,  the  passage  just 
quoted — "My  Spirit  shall  not  always  strive  with  man." 
These,  as  you  recollect,  were  the  words  of  Jehovah, 
when,  contemplating  the  depravity  of  the  antediluvian 
world,  it  repented  him  that  he  had  made  man  on  the 
earth.  Now,  passing  by  the  various  explications  which 
have  been  given  by  critics  of  the  term  Spirity  we  contend 
that  the  utmost  that  can  be  gathered  from  the  context,  is, 
that  when  the  Lord  declared  that  his  Spirit  should  not 
always  strive  with  man,  he  alluded  to  the  universal  de- 
luge with  which  it  was  his  secret  purpose  to  visit  and 
punish  the  first  descendants  of  Adam.  His  language 
may  be  thus  paraphrased  :  "The  means  of  grace  which 
I  have  instituted,  and  through  which  my  Spirit  operates 
in  the  conversion  of  sinners — the  exhortations,  the  remon- 
strances, the  warnings,  and  the  threatenings  of  Noah, 
whom  I  have  commissioned  as  2i  preacher  of  righteousness, 
— shall  not  always  be  enjoyed  by  this  perverse  generation. 
It  is  my  intention  soon  to  close  their  period  of  respite — 
to  terminate  their  opportunity  of  repentance,  by  the  deso- 
lating convulsions  of  a  total  inundation." — In  short,  when 
we  speak  of  the  Lord's  departing  from  a  man,  and  be- 
coming his  enemy,  we  allude  simply  and  entirely  to  the 
effect  produced  on  the  moral  and  religious  character  by  a 
long  neglect  of  the  means  of  grace.  The  gospel  of  Christ, 
where  it  is  not  "a  savour  of  life  unto  life,"  proves  "a 
savour  of  death  unto  death."     The  heart  that  is   not 


114  SERMON  VI. 

softened  and  subdued  by  the  repeated  calls  of  divine 
mercy,  is  rendered  harder  and  more  obstinate.  And  this, 
we  conceive,  is  all  that  is  meant  by  the  passage  of  Scrip- 
ture, so  variously  understood  by  commentators,  which 
speaks  of  a  sin  against  the  Holy  Ghost  that  is  unpardon- 
able. The  persevering  misimprovement  of  superior  ad- 
vantages so  deadens  every  spiritual  susceptibility  of  the 
soul,  and  lulls  the  conscience  into  so  profound  and  fatal 
a  lethargy,  that  all  the  means  of  grace  become  ineffectual, 
and  the  wretched  individual,  lost  to  virtue,  happiness  and 
God,  goes  on  heaping  up  for  himself  wrath  against  the 
day  of  wrath.  Ah!  it  had  been  good  for  such  a  man,  as 
it  had  been  good  for  Judas,  if  he  had  not  been  born  ! 

Enough,  it  is  presumed,  has  now  been  said  to  show, 
that  the  doctrine  which  we  have  deduced  from  our  pre- 
sent text,  has  no  tendency  to  dishonour  the  divine  char- 
acter, by  ascribing  the  destruction  of  any  sinner,  either  in 
whole  or  in  part,  to  the  efficient  agency  of  the  Almighty. 
It  is  a  gross  misconception  of  this  doctrine  to  suppose, 
that,  when  the  Lord  departs  from  a  man  and  becomes  his 
enemy,  he  puts  forth  an  omnipotent  arm  to  hinder  the  re- 
pentance, and  preclude  the  salvation,  of  one  who  is  thus 
handed  over  to  perdition.  Such  a  supposition  were  a 
blashemous  imputation  on  the  holiness  and  benignity  of 
the  Most  High — an  imputation  which  every  enlightened 
believer  in  the  sacred  Scriptures  will  reject  with  inex- 
pressible abhorence.  The  Deity  whom  the  Bible  reveals 
and  the  Christian  adores,  has  no  pleasure  in  the  death  of 
the  wicked.  He  always  looks  with  deep  commiseration 
on  the  downward  course  of  impenitent  offenders,  and  even 
when  he  yields  to  the  imperious  dictate  of  inflexible  jus- 
tice, and  swears  in  his  wrath,  that  they  shall  not  enter 
into  his  rest,  he  exerts  no  positive  influence  in  determin- 
ing their  continuance  in  sin.     Nor,  in  truth,  is  it  at  all 


SEKMON  VI.  JJ5 

necessary,  that  any  such  influence  should  be  exerted. 
Only  let  the  sinner  persist  in  turning  a  deaf  ear  to  the  in- 
vitations of  the  Gospel — let  liini  "  throw  on  headlong  ap- 
petite the  slackened  rein" — let  him,  like  an  independent 
man,  recklessly  resolve  to  live  as  he  lists — let  him,  in  a 
word,  give  himself  up  to  the  impulse  of  his  own  natural 
affections — and  he  will  sink  to  the  world  of  wo,  by  a  law 
as  uniform  and  imperative  as  that  which  brings  down 
unsupported  bodies  to  the  earth — as  that  which  hurries 
the  mountain  stream  over  every  obstacle,  until,  at  last,  it 
finds  its  way  to  the  ocean  in  which  it  is  to  be  merged  and 
lost  for  ever. 

Bretliren,  let  us  learn  from  our  subject  to  day  the  im- 
portance of  a  close  and  unremitting  attention  to  our  spir- 
itual interests.  It  is  only  by  timely  and  strenuous  and 
untiring  exertions,  tiiat  these  interests  can  be  secured — 
that  the  inestimable  blessings  of  salvation  can  be  obtained. 
Indolence,  which,  in  all  pursuits,  is  inimical  to  success, 
is  particularly  so  in  the  high  concerns  of  religion.  There 
is  not  a  being  through  all  the  ranks  of  the  redeemed  in 
heaven — not  an  individual  of  our  race  in  the  whole  throng 
of  rejoicing  spirits  around  the  throne  of  God — who  is  more 
than  scarcely  saved.  Of  how  much  consequence,  then,  is 
it,  that  we,  probationers  for  eternity,  should  give  all  dili- 
gence to  make  our  calling  and  election  sure !  O !  let  us 
not  exhaust  our  energies — let  us  not  squander  our  days — 
in  occupations  and  amusements,  which  have  no  fitness  to 
advance  our  immortal  welfare.  Let  us  strive  to  enter  in 
at  the  strait  gate — let  us  work  while  it  is  called  to  day — 
let  us  live  as  becomes  those  who  have  a  business  to  ac- 
complish, of  no  less  magnitude  and  difficulty  than  the 
salvation  of  our  souls.  To  loiter  and  trifle  with  such  a 
task  before  us,  is  a  kind  and  a  degree  of  infatuation,  for 
which  no  terms  sufficiently  expressive  can  be  found  in  the 


115  SEKMON  VI. 

entire  range  of  human  language.  He  who  should  de- 
liberately cast  himself  upon  his  couch  for  repose,  as  he 
saw  the  flames  enkindling  about  his  edifice,  were  a  wise 
man  compared  with  the  fool  who  exclaims,  A  little 
sleep  and  a  little  slumber,  when  he  has  not  yet  made  his 
peace  with  God — when  the  stupendous  work  of  religion 
remains  unexecuted. 

And,  brethren,  let  us  distinctly  learn  from  our  subject 
the  danger — the  awful  danger — of  continuance  in  habits 
of  inattention  to  the  established  means  of  grace.  The 
victim  of  such  habits  is  dead  while  he  lives.  He  is  lost 
amid  the  noon-tide  effulgence  of  the  day  of  salvation. 
God  only  knows,  how  many  in  our  present  audience  are 
in  this  deplorable  state.  You  have  been  sitting  for  years 
under  the  Gospel's  sound.  Who  can  tell  the  opportunities 
which  you  have  failed  to  improve?  Who  can  number  the 
sermons  to  which  you  have  listened  in  vain  ?  And  have 
you  no  fear,  that  the  sentence  which  Ephraim  brought 
upon  himself,  may  go  forth  against  you — ^^He  is  joined 
to  idols,  let  him  alone?''  Ah!  dear  hearers,  we  would 
not  have  you  presume  too  much  on  the  forbearance  of 
your  Maker.  There  is — believe  us — there  is  a  limit  to 
his  patience.  And  will  you — can  you — persist  in  the 
neglect  of  the  great  salvation  which  we  now  once  more 
tender  to  your  acceptance?  If  you  will — if  you  can — 
we  have  nothing  more  to  say,  except  that  the  period  is 
coming,  when  you  may  wish,  and,  perhaps,  vainly  wish, 
that  you  had  acted  otherwise.  Yes,  on  the  bed  of  death, 
you  may  be  racked  with  feelings  similar  to  those  of  Saul, 
when,  in  the  frenzy  of  his  despair,  he  sought  to  bring  back 
the  spirit  of  a  departed  saint  to  his  relief.  You  may  then 
inquire  of  Jehovah  through  the  medium  of  his  Word — 
through  the  medium  of  your  own  prayers,  and  those  of 
your  pious  relatives  and  friends — and  he  will  not  answer 


SERMON  VI.  117 

you.  You  may  send  for  the  ministers  of  the  gospel,  and 
they  shall  aflbrd  you  no  comfort.  They  will  not,  indeed, 
venture  to  address  you  in  the  language  of  Samuel  to  the 
Jewish  potentate,  for  God  has  given  them  no  authority 
to  pronounce  on  the  future  destiny  of  any  human  being. 
But  conscience,  in  a  voice  terrific  as  if  it  emanated  from 
the  unseen  world,  where  disembodied  spirits  dwell,  may 
say  to  the  dying  sinner,  "  Tiie  Lord  is  departed  from 
thee,  and  is  become  thine  enemy." 

We  cannot  conclude,  without  saying  a  word  particu- 
larly to  the  youth  in  our  assembly.     It  has  been  already 
intimated,  that  the  morning  of  human  life  is  the  most 
auspicious  season  for   producing  religious  impressions, 
and  fixing  religious   habits.     We  well  know  that  the 
young  are  too  prone  to  commune  with  themselves  in  some 
such  strain  as  this:  "Our  Maker,  whose  benignity  towers 
above  all  his  other  attributes,  has  evidently  destined  us 
for  enjoyment.     To  indulge  tlie  passions  which  he  him- 
self has  implanted  in  our  nature,  cannot  be  criminal.  We 
may,  therefore,  spend  the  early  part  of  our  existence  in 
the  moderate  pursuit  of  pleasure,  and  devote  the  residue 
to  the  calls  of  piety."     But  does  language  of  this  de- 
scription accord  with  the  solemn  lessons  inculcated  in  the 
Bible?     Point  us  to  that  portion  of  the  inspired  record, 
which  sanctions  the  tenour  of  conduct  you  propose  to 
adopt.    The  exhortation  of  the  wise  man  is  "  Remember 
now  thy  Creator  in  the  days  of  thy  youth,  while  the 
evil  days  come  not,  nor  the  years  draw  nigh  when  thou 
shalt  say,  I  have  no  pleasure  in  them."     Hesitate  not, 
we  entreat  you,  to  follow  the  preacher's  judicious  advice. 
If  you  neglect  religion  when  young,  the  probability  is  so 
strong  as  to  amount  almost  to  a  certainty,  that  you  will 
do  no  better  when  old.     And  here  allow  us  distinctly 
and  emphatically  to  assure  you,  that  the  course  which  we 

13 


as  SERMON  VI. 

now  recommend  to  you,  instead  of  interfering,  as  you 
might  erroneously  imagine,  with  any  rational  scheme  of 
felicity,  is  calculated  to  subserve  alike  your  present  and 
your  future  well-being.  Godliness  is  profitable  unto 
all  things,  having  the  promise  of  the  life  that  now  is,  and 
of  that  which  is  to  come.  Wisdom's  ways  are  pleasant- 
ness, and  all  her  paths  are  peace.  The  New  Testament 
condemns  no  pursuits,  it  prohibits  no  enjoyments,  that 
consist  with  the  true  dignity  and  ultimate  security  of  man. 
O!  if  happiness  be  the  object  of  which  you  are  in  quest 
— happiness  in  the  largest  sense  of  the  term,  temporal, 
spiritual,  and  eternal — happiness  suited  to  the  capacities 
of  intelligent,  moral,  and  immortal  beings, — come  to  the 
gospel;  believe  on  Christ;  obey  his  precepts — imitate 
his  example.  Then  shall  you  obtain  the  pardon  of  sin, 
peace  of  conscience,  and  hearts  fitted  for  the  love  and 
service  of  your  God.  Then  shall  you  enjoy,  in  modera- 
tion and  contentment,  the  substantial  blessings  of  this 
life,  and  look  forward  to  a  bright  and  unfading  inheritance 
beyond  the  grave.  In  short,  then  you  need  not  fear  that 
the  Lord  will  ever  depart  from  you,  and  become  your 
enemy.  He  will  be  always  near  you.  He  will  be  your 
unchanging  friend. 


SERMON  VII. 


JOB  XV.  IC. 


"How  much  more  abominable  and  filthy  is  man,  which  drinketh  iniquity 
like  water?" 


The  most  casual  reader  of  the  sacred  Scriptures,  must 
be  struck  with  the  peculiar  style  which  they  adopt,  when 
adverting  to  the  moral  state  of  the  world.  They  describe 
the  degeneracy  and  wickedness  of  men,  in  language  far 
more  glowing  and  pungent,  in  a  tone  of  reprehension  in- 
finitely more  authoritative  and  severe,  than  is  met  with  in 
any  other  writings.  The  ethical  productions  of  Cicero 
and  Seneca — the  courtly  sarcasms  of  Horace,  and  the 
sterner  invectives  of  Juvenal — leave  upon  the  mind  a 
very  different  impression  as  to  the  nature,  the  extent,  and 
the  consequences  of  human  depravity,  from  that  produced 
by  a  perusal  of  the  Bible.  No  uninspired  moralist  or 
poet,  belonging  either  to  ancient  or  to  modern  times,  has 
ever  intimated,  or  ever  thought,  that  the  corruption  of  our 
race  is  any  thing  like  what  the  pages  of  divine  revelation 
afBrm. 

These  remarks  are  amply  illustrated  by  the  passage 
now  before  us.  We  have  here  the  strongest  terms,  and 
the  most  expressive  figure,  employed  to  impress  us  with 
a  just  idea  of  the  depraved  condition  of  mankind. — The 
words  were  uttered  by  Eliphaz  the  Temanite,  in  a  con- 
versation with  the  pious,  but  afflicted,  citizen  of  Uz. 
"  What  is  man  that  he  should  be  clean  ?  and  he  which  is 
born  of  a  woman,  that  he  should  be  righteous  ?    Behold, 


120  SERMON  VII. 

he  putteth  no  trust  in  his  saints;  yea,  the  heavens  are  not 
clean  in  his  sight.  How  much  more  abominable  and 
filthy  is  man,  wliich  drinketh  iniquity  like  water?" 

We  need  not  tell  you  that  we  propose  to-day  to  treat 
of  the  depravity  of  man.  The  subject,  indeed,  is  a  hu- 
miliating one :  but  little  do  we  know,  dear  hearers,  of 
our  own  hearts,  if  we  have  yet  to  learn,  that  humiliation 
is  the  very  thing  of  which  we  are  all  most  in  need. 

In  prosecuting  our  present  discourse,  there  are  two 
distinct,  though  collateral,  points,  to  which  we  shall  ask 
your  attention,  viz.  first,  the  universal  and  total  depra- 
vity of  man ;  and,  second,  the  native  depravity  of  man. 

The  first  topic,  then,  on  which  we  shall  insist,  is  that 
of  the  universal  and  total  depravity  of  man. — And  here, 
a  few  preliminary  remarks,  by  way  of  explanation,  may 
be  proper. 

When  we  speak  of  the  universal  depravity  of  man,  we 
refer  to  the  species  in  general,  and  our  meaning  is  simply 
this :  that  all  the  individuals  of  our  race  have  sinned,  in 
a  greater  or  less  degree.  They  have  transgressed  the 
rule  of  duty,  not  only  as  laid  down  in  the  inspired  record, 
but  as  ascertained  by  the  dictates  of  their  own  consciences 
— as  indicated  by  the  very  structure  of  their  moral  con- 
stitution. This  truth  is  certainly  taught  in  our  text.  The 
epithets  abominable  and  jilthy  are  here  applied,  not  to 
some  men,  but  to  man  in  general ;  and  so  we  are  here 
told,  not  that  some  men  "  drink  iniquity  like  water,"  but 
that  man  in  general  does  this.  There  are  likewise  many 
other  scriptural  passages  which  teach  the  same  thing. 
Let  us  take  one  of  the  fullest  and  most  striking.  It  occurs 
in  the  third  chapter  of  the  Epistle  to  the  Romans,  and 
consists  of  quotations  from  the  Old  Testament.  "There 
is  none  righteous,  no,  not  one ;  there  is  none  that  under- 
standeth,  there  is  none  that  seeketh  after  God.     They 


SERMON  VII.  121 

are  all  gone  out  of  the  way,  they  are  together  become  un- 
profitable ;  there  is  none  that  doeth  good,  no,  not  one." 
And  in  a  subsequent  verse  of  the  same  chapter,  the 
apostle  declares,  in  the  most  unqualified  terms,  that  "  all 
have  sinned,  and  come  short  of  the  glory  of  God."  Now, 
with  regard  to  this  portion  of  sacred  writ,  it  has  been 
justly  remarked,  that  the  inspired  penman  is  here  speak- 
ing, not  so  much  of  particular  individuals,  as  of  the  en- 
tire race.  His  representations,  it  is  very  true,  were  most 
literally  applicable  to  the  men  of  his  own  age  and  coun- 
try. But  they  are  not  less  really  applicable  to  the  men 
of  every  age  and  country.  In  fact,  if  this  were  not  the 
case,  they  would  be  irrelevant  to  the  object  of  his  argu- 
ment in  the  chapter,  which  is,  to  prove  that  all  mankind 
have  become  guilty  before  God,  and  need  the  expiatory 
virtues  of  a  Saviour's  blood. 

Again,  when  we  speak  of  the  total  depravity  of  man, 
we  refer  to  the  individuals  of  our  race  in  particular;  and 
one  or  two  observations  may  be  necessary  to  explain 
fully  and  distinctly  our  meaning. 

First,  then,  by  the  total  depravity  of  man,  we  do  not 
mean  that  all  the  individuals  of  our  race  are  equally  cor- 
rupt. There  is  a  very  great  difference  among  men,  in 
respect  to  their  degrees  of  moral  turpitude.  To  deny 
this  would  be  to  adopt  the  maxim  of  the  ancient  Stoics, 
who  held  that  all  sins  were  equal. 

Nor,  by  the  total  depravity  of  man,  do  we  mean  that 
the  individuals  of  our  race  exhibit  no  estimable  traits  of 
moral  character.  On  the  contrary,  we  admit  that  man, 
though  fallen  and  corrupt,  often  displays  a  higii  degree 
of  remaining  virtue.  There  is  much  in  the  transactions 
of  business — much  in  the  toils  and  self-denials  of  patriot- 
ism— much  in  the  charities  of  neighbourhood — and  much 
in  the  endearments  of  domestic  life, — on  which  it  is  not 


122  SERMON  VII. 

extravagant  to  say,  that  the  pure  eyes  of  the  Divinity 
may  look  with  a  kind  of  complacency. 

Whatj  then,  it  will  now  be  inquired,  do  we  mean  by 
the  total  depravity  of  man  ?  Our  meaning,  we  answer, 
is  briefly  this;  that  the  extent  and  degree  of  man's  cor- 
ruption are  such,  that  all  his  views,  and  feelings,  and 
purposes,  and  acts,  so  far  as  they  are  of  a  moral  nature, 
fall  immeasurably  below  the  just  and  reasonable  require- 
ments of  his  Maker — that  the  prevailing  state  of  his  heart 
is  characterized  by  a  settled  aversion  to  the  divine  autho- 
rity and  laws.  He  delights  not  to  contemplate  the  holi- 
ness and  justice  of  Deity.  This  truth  is  taught  in  our 
text.  The  epithets  abominable  and  filthy,  and  the  asser- 
tion that  we  "drink  iniquity  like  water,"  can  surely 
imply  nothing  less.  There  is  another  passage  of  sacred 
writ,  which  declares,  in  the  most  peremptory  terms,  that 
"every  imagination  of  the  thoughts  of  man's  heart,  is 
only  evil  continually."  This  language,  to  be  sure,  was 
spoken  with  a  particular  reference  to  the  antediluvian 
world.  But  human  nature  is  essentially  the  same  in 
every  period.  The  deluge  was  not  followed  by  a  new 
creation.  The  earth  was  peopled  afterwards  by  the  de- 
scendants of  those  who  lived  before. — A  third  passage  in 
point,  is  that  place  of  Jeremiah,  where  we  read,  "The 
heart  is  deceitful  above  all  things,  and  desperately  wick- 
ed ;  who  can  know  it?" 

Having  thus  explained  what  it  is  that  we  mean  by  the 
universal  and  total  depravity  of  man,  we  may  advance  to 
the  proof  of  this  doctrine.  Allusion  has  already  been 
made  to  some  of  the  scriptural  passages  which  have  a 
bearing  on  this  subject.  Many  more  of  a  similar  purport 
might  easily  be  adduced.  But  it  will  probably  be  more 
interesting  to  inquire,  how  far  the  truth  in  question  is  es- 
tablished by  facts  lying  within  the  range  of  ordinary  ob- 
servation and  experience. 


SERMON  VII.  123 

As  one  evidence  of  this  truth,  we  observe,  that  there  has 
never  been  an  individual  of  our  race,  except  the  man 
Christ  Jesus,  who  has  enjoyed  the  reputation  of  being 
perfectly  free  from  the  taint  of  moral  evil.  This  is  a  re- 
markable fact,  on  which  much  stress  has  been  laid,  but  not 
more  than  it  is  fairly  entitled  to.  We  demand  only  a 
single  instance  of  a  human  being,  in  respect  to  whom 
those  who  had  the  opportunity  of  knowing  the  circum- 
stances of  his  life,  have  pronounced,  that,  in  their  honest 
belief,  he  never  committed  a  moral  error.  Help  us,  if 
you  can,  to  such  an  instance.  History  furnishes  none. 
Present  observation  furnishes  none.  The  Son  of  God  is 
the  only  partaker  of  our  common  nature,  concerning 
whom  it  may  be  believed,  on  the  concurrent  testimony  of 
friends  and  foes,  that  he  ^'  did  no  sin,  neither  was  any 
guile  found  in  his  mouth.  Every  other  member  of  the 
human  family  lies  at  least  under  a  strong  presumption  of 
guilt.  We  feel  persuaded,  brethren,  that  however  ex- 
tended may  be  the  circle  of  your  acquaintance,  and  how- 
ever long  you  may  have  lived  in  the  world,  you  have 
never  yet  had  the  happiness  to  meet  with  a  solitary  per- 
son, whose  conduct  has  appeared,  in  all  respects,  pre- 
cisely such  as  it  ought  to  have  been.  It  has  been  said, 
that  no  man  is  a  hero  in  the  eyes  of  his  servants.  We  are 
sure,  that  no  man  is  a  saint  in  the  estimation  of  his  inti- 
mate friends. 

As  a  second  evidence  of  the  truth  for  which  we  con- 
tend, we  observe,  that  the  religions  of  all  nations,  ancient 
and  modern,  have  recognized,  as  a  leading  principle,  the 
universality  of  human  corruption.  It  is  certain,  that  the 
sacrificial  rite,  whenever  or  however  it  may  have  origi- 
nated, had  obtained  from  time  immemorial  over  the  whole 
known  world,  at  the  era  of  the  commencement  of  the 
Christian  economy;  since  which  period  it  has  been  found 


124 


SERMON  VII. 


to  prevail  among  all  the  Pagan  nations  of  the  earth.  Now 
this  rite  has  always  been  understood  as  implying  guilt  on 
the  part  of  man,  and  placability  on  the  part  of  God.  We 
perceive  these  notions  relative  to  the  nature  and  design  of 
animal  oblations  distinctly  stated  even  in  so  old  an  author 
as  Homer: 

"  If  broken  vows  this  heavy  curse  have  laid. 
Let  altars  smoke,  and  hecatombs  be  paid." 

To  the  rite  of  sacrifice,  we  might  add  the  various  lustra- 
tions, ablutions,  and  similar  ceremonies  of  paganism,  all 
which  tend  most  strongly  to  show,  how  the  idea  of  hu- 
man depravity  has  incorporated  itself  with  every  system 
of  religion  under  heaven. 

We  proceed  to  remark,  that  not  only  the  ecclesiastical, 
but  the  political  institutions  of  all  nations  may  be  regarded 
as  a  striking  evidence  of  the  truth  taught  in  our  text.  It 
is  clear,  that  were  it  not  for  the  depravity  of  man,  there 
would  be  no  necessity  for  any  form  of  government  in  the 
world.  The  object,  real  and  professed,  of  laws  and  ru- 
lers is  to  restrain  the  violence  of  human  passions,  and  to 
protect  each  individual  in  the  enjoyment  of  rights,  which, 
but  for  this  important  regulation,  a  thousand  arms  would 
be  instantly  uplifted  to  take  away  from  him.  We  would 
not  here  be  understood  as  subscribing  to  the  doctrine  of 
certain  philosophers  who  have  maintained,  that  man  is 
naturally  the  enemy  of  man.  Indeed,  if  this  doctrine 
were  correct,  it  is  obvious,  that  no  system  of  government 
would  be  effectual  in  keeping  society  together ;  or,  rather, 
it  is  difficult  to  conceive,  how  any  system  of  government 
should  have  originated.  Perhaps  we  may  go  still  farther, 
and  say,  in  the  language  of  a  profound  thinker,  that,  if 
the  natural  condition  of  man  were  a  state  of  mutual  hos- 
tility, <'  the  whole  race  must  have  ceased  to  exist,  before 
the  period  at  which  they  could  be  supposed  capable  of 


SERMON   VII.  125 

existing  even  in  a  state  of  war."  But  although  man  is 
not  naturally  the  foe  of  his  fellow  heings,  all  experience 
has  shown,  that  the  general  corruption  of  the  species  is 
such  as  to  render  governments  of  some  form  indispensable 
to  the  existence,  as  well  as  to  the  peace  and  happiness, 
of  communities.  The  circumstance,  that  the  wisest  legis- 
lators have  been  accounted  the  best  benefactors  of  their 
country,  goes  far  to  demonstrate,  that  there  is  no  exag- 
geration in  the  scriptural  representations  of  human  de- 
pravity. 

As  a  further  evidence  of  the  truth  inculcated  in  the 
text,  we  appeal  to  the  existence  of  natural  evil  in  the 
world.  We  think  it  may  be  laid  down,  as  an  incontro- 
vertible principle,  that  a  race  of  moral  agents  perfectly  in- 
nocent, must  be  strangers  to  misery.  All  suffering, 
whether  physical  or  mental,  is  an  effect  of  sin.  We  are 
very  far,  indeed,  from  aflBrraing,  that,  in  this  life,  every 
individual  is  afflicted  exactly  in  proportion  to  his  deme- 
rits. If  such  were  the  case,  the  present  world  would  be  a 
state,  not  of  discipline,  but  of  retribution.  Our  position  is 
simply  this,  that,  as  every  human  being  is  more  or  less 
subject  to  pain  and  sorrow,  so  every  human  being  must 
be  an  offender  in  the  sight  of  God. 

We  might  now  go  on  to  speak  of  many  amusements  of 
mankind,  as  an  argument  for  the  truth  of  our  text.  And 
on  this  article,  we  should  not  find  it  necessary  to  recur  to 
the  gladiatorial  exhibitions  of  the  ancients.  We  could, 
if  we  are  not  greatly  mistaken,  select  from  the  various 
diversions  of  our  own  age — yes,  and  even  from  those  of 
our  own  country — quite  enough  to  answer  our  purpose. 
A  single  instance  will  suffice.  You  may  be  surprised  to 
hear  the  public  execution  of  criminals,  mentioned  in  con- 
nexion with  this  topic.  Such  execution,  to  be  sure,  is  not 
ostensibly — but  it  is  virtually — a  great  popular  amuse- 

14 


126  SERMON  VII. 

ment ;  and  we  know,  that  the  oflBcer  of  justice,  who  should 
presume  on  his  own  responsibility,  and  without  the  au- 
thority of  positive  law,  to  deprive  the  people  of  such  a 
spectacle,  when  they  had  been  expecting  it,  would  incur 
no  small  degree  of  odium.  Now,  let  any  one  look  at  the 
avidity  with  which  vast  multitudes  of  both  sexes  as- 
semble, to  witness  a  fellow  creature  expiring  in  ignominy 
and  torture,  and  then  tell  us,  whether  he  can  solve  the 
phenomenon,  on  any  other  principle,  so  well  as  on  the 
one  for  which  we  are  this  morning  contending. — We 
would  not  here  be  understood  as  intimating  any  opinion 
as  to  the  lawfulness,  or  the  expediency,  of  capital  punish- 
ments. But  we  have  no  hesitancy  in  saying,  that,  if  cul- 
prits are  to  be  executed,  the  tragical  ceremony  should  be 
performed  in  private.  We  rejoice  too  to  find,  that  the 
opinion  of  the  community  at  large,  is  becoming  somewhat 
enlightened  in  respect  to  the  demoralizing  effects  of  public 
executions. 

There  is  another  fact  to  which  we  apprehend  that  we 
might  safely  refer  in  support  of  the  truth  taught  in  our 
text.  The  observation  has  been  often  made,  that  men 
will  sometimes  do  that,  in  a  corporate  capacity,  which 
they  would  not  venture  to  do  as  individuals.  Every  one 
must  have  heard  that  saying  from  the  highest  legal  au- 
thority, that  "  corporations  have  no  souls;"  for  it  has  been 
quoted,  we  suppose,  at  least  as  often  as  a  suit  has  been 
brought  against  any  one  of  these  fictitious  bodies.  Now, 
without  dwelling  on  the  circumstance  alluded  to,  we 
would  simply  put  the  question,  whether  it  does  not  help 
to  evince  the  depravity  of  human  nature.  Surely  there 
must  be  something  wrong  in  the  moral  state  of  our  race, 
when  men  will  avail  themselves  of  a  combined  responsi- 
bility, to  pursue  a  line  of  conduct,  from  wiiioh,  as  separate 
agents,  they  would  feel  impelled  to  keep  aloof. 


SERMON  vir.  127 

But  instead  of  following  this  course  of  argument,  we 
choose  to  carry  our  appeal  directly  to  your  consciences. 
We  request  you,  dear  hearers,  to  look  into  your  own 
bosoms,  and  then  decide,  whether  the  language  of  this 
text  is  wholly  inapplicable  to  you.  Let  each  individual 
sit  in  judgment  on  himself — let  him  try  his  conduct,  we 
do  not  say  by  the  requisitions  of  the  Bible,  but  by  his 
own  natural  sense  of  right  and  wrong — let  him  only  do 
this  honestly  and  thoroughly,  and  we  are  quite  sure,  that 
his  verdict  will  be  in  unison  with  the  representations  of 
the  inspired  record. 

And  here,  brethren,  we  have  one  question,  in  particular, 
to  propose.  Tell  us,  would  you  have  no  objection  to  pub- 
lish to  the  world,  a  faithful  and  minute  history  of  all 
the  transactions  in  which  you  have  been  engaged? 
Say,  would  you  unbosom,  even  to  the  dearest  and  most 
confidential  friend  that  you  have  ever  known,  all  that  has 
passed  within  the  deep  recesses  of  your  souls? — We  can 
answer  for  you  in  the  negative.  There  is  not  a  man  on 
earth,  no  matter  how  eminently  moral,  or  how  sincerely 
pious,  who  would  be  willing  to  expose  his  heart,  with  all 
its  secret  thoughts  and  desires,  to  the  inspection  of  another 
human  being.  Every  one  is  conscious  of  some  crime,  or 
of  some  frailty,  which  he  deems  too  bad  or  too  weak  for 
disclosure.  The  confessions  of  Rousseau  form  a  very 
singular  exhibition  of  his  own  depravity — an  exhibition 
such  as  no  individual,  not  lost  to  all  sense  of  virtue  and 
decorum,  would  have  submitted  to  the  public  eye.  But 
who  imagines,  that  even  he  has  told  the  whole  truth  ? 

Now,  on  this  general  fact,  which  none,  it  is  presumed, 
will  attempt  to  deny,  we  take  our  stand.  Concealment 
is  incompatible  with  a  consciousness  of  perfect  rectitude. 
Indeed  it  is  the  first  and  most  natural  impulse  of  guilt. 
There  was  nothing  like  secrecy,  or  reserve  in  Eden,  so 


128  SERMON  VII. 

long  as  our  first  parents  retained  their  integrity.  It 
was  not  till  after  their  fall,  that  they  "  hid  themselves 
from  the  presence  of  the  Lord  God  among  the  trees  of  the 
garden.''  A  man  who  felt  himself  to  be  absolutely  guilt- 
less, could  have  no  motive  for  desiring  to  cast  a  veil  over 
any  one  incident  of  his  moral  history.  He  would  not, 
indeed,  be  disposed  to  boast  of  his  integrity.  But  he 
would  certainly  perceive  no  advantage  likely  to  result  to 
himself,  or  to  others,  from  burying  in  oblivion  a  single 
emotion  that  ever  arose  in  his  heart,  or  a  single  thought 
that  ever  found  its  way  to  his  mind.  Virtue  "  dwells 
like  Uriel  in  the  sun.''  We,  therefore,  feel  warranted  in 
saying,  that,  as  every  man's  bosom  is  the  depository  of 
some  secrets  or  secret  never  to  be  divulged — or,  at  least, 
not  to  be  divulged  till  the  day  of  final  account — the  inev- 
itable conclusion  is,  that  every  man  is  a  sinner.  And  on 
this  ground  we  are  not  reluctant  to  rest  the  argument. 

The  second  point  on  which  we  propose  to  insist,  is  in- 
cluded in  the  proposition,  that  man  is  a  being  naturally 
depraved. — This  proposition  has  often  been  denied. 
Those  who  are  conversant  with  our  most  popular  authors 
in  the  department  of  ethics,  and  in  that  of  elegant  litera- 
ture, cannot  have  failed  to  observe,  how  uniformly  such 
authors  ascribe  the  moral  degeneracy  of  men  to  the  influ- 
ence of  example  and  to  various  adventitious  circumstan- 
ces, instead  of  accounting  for  it  on  the  scriptural  principle, 
that  we  are  all  shapen  in  iniquity,  and  conceived  in  sin. 
The  arguments  with  which  our  moralists,  from  the  pro- 
fessed philosopher  in  his  academic  chair,  down  to  the  pe- 
riodical essayist  and  the  poet,  endeavour  to  reform  the 
human  kind,  seem  to  proceed  on  the  supposition,  that  our 
race  is  by  nature  more  inclined  to  virtue  than  to  vice,  or, 
at  any  rate,  is  as  much  inclined  to  the  one,  as  to  the  other. 
This  fault,  of  course,  does  not  obtain,  to  an  equal  degree, 


SERMON  VII.  129 

in  all  our  writers.  But  there  are  very  few,  even  of  those 
wliose  morality  apprnaclies  tlie  nearest  to  the  evangelical 
standard,  tliat  are  entirely  exempt  from  it. 

The  truth  for  vvliich  we  contend,  has  likewise  met  with 
opponents  among  writers  professedly  theological.  It  has 
in  particular  been  combated  by  the  Unitarians  of  Eng- 
land and  our  own  country.  Tlie  great  champion  of  tiie 
sect  on  the  other  side  of  the  Atlantic,  has  gone  so  far  as 
to  assert,  that  even  in  the  most  depraved  of  our  race,  there 
is  a  decided  preponderance  of  virtue  over  vice.*  He 
also  says,  in  so  many  words,  tliat  "the  only  difference 
between  the  most  virtuous  and  the  most  vicious  person, 
is,  that  the  former  was  placed  in  circumstances,  and  ex- 
posed to  impressions,  which  generated  virtuous  habits 
and  affections,  and  the  latter  in  circumstances  by  which 
vicious  principles  and  dispositions  were  produced."  This, 
it  will  be  observed,  is  the  same  general  doctrine,  a  little 
differently  expressed,  which  a  still  later  writer  (whether 
he  accounts  himself  a  theologian,  or  only  a  philosopher, 
we  are  not  informed)  lias  taken  such  Quixotic  pains  to 
propagate,  under  the  title  of,  "A  New  View  of  Society." 

It  will  be  of  importance,  before  we  proceed  any  farther, 
to  endeavour  to  state,  as  concisely  and  perspicuously  as 
possible,  what  it  is  that  we  mean,  when  we  say,  that  man 
is  by  nature  a  depraved  being.  And  this  we  can  do, 
without  touching  the  question  so  much  mooted  among  di- 
vines, whether  (to  use  their  own  language)  man  is  bora 
"guilty  of  Adam's  first  sin.''  Leaving  this  litigated 
question  to  those  who  feel  an  interest  in  discussing  it,  we 
would  remark,  distinctly  and  emphatically,  that  when  we 
affirm  the  native  depravity  of  our  race,  we  do  not  mean 
that  men  come  into  the  world  with  any  positive  and  ac- 

•  The  same  opinion  was  avowed  and  emphatically  reiterated  by  Dr.  Ware, 
in  his  controversy  with  Professor  Woods. 


130  SERMON  VII. 

tually  existing  propensities  to  evil.  Our  meaning  is 
simply  this,  that  every  human  being  enters  into  life  under 
such  circumstances^  that,  as  soon  as  he  becomes  capable 
of  distinguishing  what  is  right  from  what  is  wrong,  he 
will  evince  a  preference  for  the  wrong:  or,  in  other 
words,  that  no  individual  of  the  species  can  pass  the 
period  at  which  his  moral  agency  begins,  without  being 
guilty  of  actual  transgression. 

And  here  it  must  be  understood,  that  we  do  not  profess 
an  ability  to  explain,  or  comprehend,  how  a  child  derives 
a  corrupt  nature  from  its  parents.  This  is  a  matter  that 
lies  far  beyond  the  sphere  of  legitimate  inquiry.  The 
fact,  that  man  is  by  nature  depraved,  is  all  that  the  Scrip- 
tures reveal,  and  all  that  any  judicious  thinker  would 
take  upon  him  to  maintain.  This  fact  we  are  not  at 
liberty  to  reject,  merely  because  we  may  be  incompetent 
to  ascertain  why  and  how  it  happens.  If  the  phenomenon 
be  a  real  one,  we  are  bound  by  the  dictates  of  common 
sense,  as  well  as  by  the  rules  of  sound  philosophy,  to  re- 
ceive it,  however  numerous  and  inexplicable  may  be  the 
difficulties  with  which,  to  our  short-sighted  view,  it  ap- 
pears to  be  attended. 

We  shall  not  extend  to  an  undue  length,  the  second 
division  of  our  subject,  by  entering  into  an  examination 
of  the  several  scriptural  passages  which  either  assert  or 
imply  the  natural  corruption  of  our  race.  It  is  sufficient 
to  remark,  that  this  truth,  in  our  estimation,  is  taught  in 
our  present  text.  It  may  be  fairly  deduced  from  the 
figure,  which  compares  the  fondness  of  the  soul  for  ini- 
quity, with  one  of  the  most  importunate  appetites  of  the 
body.  What  must  be  the  moral  condition  of  that  being, 
who  rushes  on  evil  with  as  much  avidity,  as,  in  a  pa- 
roxysm of  thirst,  we  betake  ourselves  to  the  cooling  foun- 
tain ? — But  apart  from  the  testimony  of  holy  writ,  there 


SERMON  VII.  131 

are  some  arguments  sufBcient,  unless  we  greatly  overrate 
their  force,  to  establish  the  truth  which  we  are  attempting 
to  defend. 

The  universal  depravity  of  man  has  already  been  de- 
monstrated. Now,  we  conceive,  that  the  universality  of 
human  corruption,  is  itself  a  conclusive  evidence  that  such 
corruption  is  natural.  How  else  can  it  be  satisfactorily 
explained?  When  we  see  that  all  men  are  more  or  less 
tainted  with  moral  defilement,  and  when  we  find  that 
every  authentic  historical  document  to  which  we  can  gain 
access,  goes  to  show  the  existence  of  a  similar  state  of 
things  in  all  preceding  ages  of  the  world,  how  can  we 
withhold  our  assent  from  the  position,  that  our  race  is 
naturally  depraved?  Whence  has  it  happened,  that 
among  all  the  millions  of  men  that  have  lived  and  died 
within  the  range  of  nearly  six  thousand  years,  there  has 
never  been  a  solitary  individual,  except  the  more  than 
human  author  of  Christianity,  respecting  whom  it  might 
be  affirmed,  that  he  passed,  we  do  not  say  the  whole  of 
his  existence  on  earth,  but  even  any  given  fractional  part 
of  such  existence,  without  either  doing  something  which 
he  ought  not  to  have  done,  or  leaving  undone  something 
which  he  ought  to  have  done — whence,  we  ask,  has  this 
happened,  but  from  the  natural  depravity  of  human  kind? 

There  is,  indeed,  a  different  mode,  in  which  certain 
writers  have  sought  to  account  for  the  fact  to  which  we 
are  now  adverting — the  universality  of  human  corruption. 
They  have  referred,  as  already  observed,  such  corruption 
to  the  influence  of  example.  The  principle  of  imitation 
they  deem  sufficient  to  explain  the  phenomenon.  Now, 
we  admit  that  man  is  an  imitative  being.  We  are  by  no 
means  reluctant  to  grant,  that  evil  examples  have  contri- 
buted very  largely  to  the  increase  and  extension  of  wick- 
edness throughout  the  world.    But  then  we  contend,  that 


132  SERMON  vn. 

this  circumstance  is  far  from  furuishing  a  cause  adequate 
to  tlie  production  of  all  the  effects  traced  to  it.  Unless 
men  were  naturally  depraved,  they  would  he  at  least  as 
ready  to  imitate  good  examples  as  had  ones.  Yet  we 
all  know  that  such  is  not  the  case.  Melancholy  expe- 
rience proves,  that  there  is  in  the  human  mind  a  morbid 
proneness  to  imbibe  the  sentiments,  contract  the  habits, 
and  copy  the  general  conduct  of  the  vicious,  rather  than 
of  the  virtuous.  Every  attentive  and  candid  observer 
must  concede,  that  there  are  moral  phenomena  connected 
with  our  earliest  mental  operations,  which  the  imitative 
principle  will  not  explain.  Children  undoubtedly  betray 
propensities  of  an  unamiable  kind,  which  this  principle 
could  have  had  no  agency  in  creating. — And,  after  all, 
who  does  not  perceive,  that  to  impute  the  universal  de- 
pravity of  man  to  the  influence  of  bad  examples,  is,  as 
President  Edwards,  with  his  usual  acuteness,  remarks, 
^^  accounting  for  the  thing  by  the  thing  itself?"  It  is,  to 
explain  "  the  corruption  of  the  world  by  the  corruption  of 
the  world." 

Another  fact  which  has  been  urged  to  prove  the  native 
depravity  of  man,  is,  the  sufferings  and  death  of  infants. 
"We  are  not  ignorant  that  some  persons  put  on  a  super- 
cilious air,  and  look  exceedingly  wise  when  this  argu- 
ment is  brought  into  view.  But  to  each  of  these  sneerers 
we  would  say,  as  Eliphaz  says  to  Job  in  the  chapter 
whence  our  text  is  taken — "  Art  thou  the  first  man  that 
was  born?  or  wast  thou  made  before  the  hills?  What 
knowest  thou  that  we  know  not?  or  what  understandest 
thou  which  is  not  in  us?"  Although  we  have  no  special 
regard  for  ancient  opinions  and  arguments,  merely  be- 
cause of  their  antiquity,  any  more  than  we  have  for  the 
bones  and  other  relics  of  reputed  saints;  yet  we  are  not 
ashamed,  even  in  these  enlightened  days,  to  take  the  old 


SERMON  VII.  133 

ground,  that  the  fact  which  we  have  mentioned,  is  best 
explained  on  the  Scriptural  principle,  that  every  human 
bein"-  is  "conceived  in  sin,  and  shapen  in  iniciuity." 
Death  is  the  greatest  physical  evil  to  which  humanity  is 
exposed.     The  Bible  represents  it  as  the  consequence 
and  penalty  of  moral  defection.     In  this  light,  too,  philo- 
sophy must  contemplate  it,  since  reason  forbids  the  idea, 
that  the  Deity  inflicts  on  any  of  his  intelligent  creatures, 
misery,  which  they  have,  in  no  sense  whatever,  deserved. 
Now,  a  very  large  proportion — about  one  third — of  man- 
kind  die   in   infancy.     In    other   words,  a  vast  multi- 
tude of  human  beings,  incapable  of  personal  transgres- 
sion, are  subjected  to  the  punishment  of  sin.     Can  there 
be  a  stronger  evidence,  that  these  sufferers,  though  inno- 
cent as  individuals,  must  belong  to  a  race  naturally  de- 
praved? 

To  this  argument  it  is  replied,  that  the  death  of  infants 
is  only  a  partial  evil  incidental  to  the  operation  of  a  general 
law.  This  is  a  point  on  the  discussion  of  which  our  limits 
will  not  allow  us  to  enter.  We  must,  therefore,  be  content 
with  remarking,  that  the  death  of  infants,  instead  of  being 
a  mere  exception  to  a  general  law,  is  itself  a  general  law. 
And  in  support  of  tiiis  position,  it  is  enough  to  refer  to 
the  extremely  large  proportion  of  those  who  die  in  infancy. 
When  a  human  being  commences  his  career,  the  chance 
is  only  as  two  to  one,  that  he  will  live  to  become  a  moral 


agent 


But  there  is  a  further  and  more  plausible  objection  to 
our  present  argument.  We  are  told,  that  the  death  of 
infants  maybe  viewed  as  a  merciful  dispensation,  inasmuch 
as  it  early  removes  them  from  a  scene  of  trial  and  sorrow, 
to  a  state  of  perfect  purity  and  bliss.  This  objection, 
however,  is  readily  aswered.  Death,  in  spite  of  all  our 
efforts  to  foster  a  contrary  persuasion,  is  a  real  evil — an 

15 


134  SERMON  VII. 

evil  from  wliich  every  living  creature  instinctively  recoils. 
The  amplest  resources  of  philosophy  fail  to  reconcile  us  to 
tlie  idea  of  our  own  dissolution,  or  to  that  of  our  relatives 
and  friends.     The  consolations  of  religion,  it  is  true,  are 
sufficient  for  this  purpose.     Yet  even  they,  emanating,  as 
they  do,  from  the  fulness  of  divine  grace,  are  barely  suf- 
ficient.    Besides,  although   the   parents,  when  hanging 
over  the  cradle  of  their  infant,  to  witness  its  expiring 
agonies,  and  mark  its  last  breath,  may  find  some  comfort 
in  tlie  tliought,  that  it  is  on  the  eve  of  a  happy  transition 
— although  they,  by  a  strong  act  of  faith,  may  hush  every 
rising  murmur,  and  devoutly  say,  ^^  The  Lord  gave,  and 
the  Lord  takes  away,  blessed  be  the  name  of  the  Lord" 
— yet  wliat  has  the  little  sufferer  to  mitigate  its  pangs, 
and  diffuse  serenity  over  its  spirit?  0!  gladly  would  the 
mother  whisper  in  its  ear,  that  the  conflict  will  soon  be 
ended,  and  the  sun-light  of  a  glorious  immortality  break 
upon  its  view !     With  transport  would  she  point  the  eye 
of  its  mind  to  the  expanded  arms  of  a  Saviour — the  same 
Saviour,  whose  precious  saying  we  have,  "  Suffer  little 
children,  and  forbid  them  not  to  come  unto  me ;  for  of 
such  is  the  kingdom  of  heaven."     But  impotent  wish! 
Vain  endeavour — Now,  it  matters  not,  that  the  pains  of 
dissolution  are  short  in  duration,  while  the  felicity  that 
follows  is  eternal.  The  question  still  arises.  Why  is  any 
suffering  imposed  on  an  innocent  being  ?     Why  must  the 
ordeal  of  death  be  passed  by  all  of  human  kind,  before 
possession  can  be  had  of  the  inheritance  that  fadeth  not 
away? 

We  must  not  dismiss  this  part  of  our  subject,  without 
adding  a  word  respecting  the  salvation  of  infants.  It  is 
the  more  necessary  to  be  guarded  and  explicit  on  this 
point,  because  the  notion  has  long  been  a  prevalent  one, 
that  ministers  of  the  particular  church  to  which  we  belong, 


SKRMON  VIT.  135 

hold,  that  some  who  die  in  infancy  are  lost.  You  may 
often  hear  it  given,  as  one  prominent  article  of  their  he- 
lief,  that  <»  there  are  children  in  hell  not  a  span  long." 
Many  is  the  good  old  orthodox  preacher,  to  wliom  this 
charitable  saying  has  been  imputed  by  an  offended  hearer. 
And  yet  we  have  some  doubts,  whetiierit  was  ever  really 
uttered  by  any  one  individual  to  express  his  own  convic- 
tions on  the  subject.  The  fact  is,  not  that  any  Calvinistic 
divine,  so  far  as  we  know,  positively  believes  in  the  dam- 
nation of  infants,  but  that  some — we  trust  not  many — 
regard  the  question  as  a  doubtful  one,  in  respect  to  which 
a  confident  opinion  ought  not  to  be  formed.  We  leave 
such  cautious  inquirers  to  the  free  possession  and  full  en- 
joyment of  their  doubts;  happy  to  adopt  for  ourselves  a 
view  of  this  matter  less  calculated  to  dishonour  God,  and 
to  do  violence  to  our  own  sensibilities.  We  do  not 
scruple  to  say,  as  our  mature  impression,  that  to  suppose 
any  being  not  guilty  of  actual  sin  can  be  finally  miserable, 
is  utterly — nay,  dreadfully  inconsistent  with  rational  and 
scriptural  conceptions  relative  to  the  divine  character  and 
government.  This  is  our  most  deliberate  conviction. 
We  are  just  as  certain,  that  every  dying  infant  shall  be 
saved,  as  we  are,  that  there  is  a  God.  And  yet  we  firmly 
believe  in  the  native  depravity  of  man.  We  are  per- 
suaded, that  the  infant,  with  all  its  apparent  and  its  real 
innocence,  inherits  a  corrupt  nature,  though  one  which 
almighty  grace  may  renew  and  sanctify.  The  young 
lion  is  as  harmless  as  the  new-born  babe.  And  so  is  the 
young  viper.  But  they  both  have,  in  their  physical  con- 
stitution, principles,  which,  when  developed  by  time, 
must  render  them  as  terrible,  and  as  noxious,  as  any  of 
their  species.  In  like  manner,  the  infant,  guiltless  and 
lovely  as  it  appears  to  every  eye,  possesses  a  moral  con- 
stitution, which  unless  prevented  by  the  occurrence  of 


136  SERMON  VII. 

death,  must  infallibly  and  speedily  evolve  the  baneful 
elements  of  transgression. 

There  is  a  third  circumstance  to  illustrate  the  native 
depravity  of  our  race,  which  we  shall  merely  mention  in 
this  place,  as  we  have  not  time  to  dwell  upon  it.  Do  we 
not  habitually  associate  with  all  our  conceptions  of  virtue 
in  man,  the  idea  of  effort,  of  restraint,  of  self-denial?  Is 
it  not  unquestionable,  that,  in  all  our  views  on  this  subject 
— in  all  our  plans  for  promoting  our  own  moral  improve- 
ment, and  that  of  others — we  proceed,  unconsciously  as  it 
were,  on  the  supposition,  that  the  human  being  is  not  by 
nature  inclined  to  be  virtuous  ?  When  he  becomes  so,  it 
is  in  consequence  of  some  check  voluntarily  imposed  on 
his  passions  and  his  conduct.  But  no  effort,  no  restraint,  no 
self-denial  are  wanted  to  render  a  person  vicious.  The 
argument  flowing  from  this  fact  is  a  cogent  one. 

Not  less  cogent  is  the  argument  which  we  would  de- 
rive, in  the  next  place,  from  the  little  effect  that  moral 
suasion  has  had  in  meliorating  the  general  character  and 
condition  of  our  unhappy  race.  Look,  for  example,  at 
the  renowned  teachers  of  pagan  antiquity.  We  know 
with  what  elegance  and  eloquence  they  illustrated  the 
science,  and  enforced  the  duties  of  ethics.  And  yet  they 
had  almost  no  success  whatever  in  promoting,  on  an  ex- 
tended scale,  the  cause  of  virtue.  The  world  manifestly 
grew  worse  in  tlieir  hands.  Again,  contemplate  the  im- 
potency  of  moral  writing,  and  even  of  evangelical  preach- 
ing, in  our  own  day.  The  ablest  productions  that  issue 
from  the  press — the  most  energetic  addresses  that  are  de- 
livered from  the  pulpit — utterly  fail  to  produce  impres- 
sions such  as  might  be  expected  from  them.  The  author 
is  read — the  orator  is  heard.  But  the  reader — the  hearer 
— is  unamended.  There  is  one  fact  connected  with  this 
point,  to  which  we  must  not  omit  distinctly  to  refer,  be- 


SERMON  VII,  137 

cause  we  regard  it  as  the  strongest  that  can  be  adduced 
or  conceived.  We  allude  to  the  comparatively  little  eifect 
that  resulted  immediately  from  the  personal  ministry  of 
our  divine  Lord  himself.  He  delivered  the  lessons  of 
wisdom  and  of  virtue,  with  a  perspicuity  and  a  majesty 
such  as  had  never  been  witnessed  in  the  synagogues  of 
Judea,  in  the  forum  of  Rome,  or  in  the  porticos  of  Greece. 
And  yet  how  powerless  an  engine  was  moral  suasion, 
even  in  the  hands  of  him  who  spake  as  never  man  spake, 
when  arrayed  against  the  corruption  of  the  human  heart! 
His  professed  converts,  after  three  years'  labour,  were 
few  in  number  and  humble  in  circumstances;  and  the 
same  populace  that  had  hung  with  rapture  on  his  elo- 
quence, thronged  the  judgment-hall  of  Pilate,  exclaiming. 
Crucify  Mm,  crucify  him! 

An  additional  argument,  and  the  last  to  which  we  sliall 
appeal,  in  behalf  of  the  native  depravity  of  man,  arises 
from  the  circumstance,  that  the  temporal  judgments  of 
God  contribute  so  feebly  to  the  moral  improvement  of 
those  by  whom  they  are  experienced.  We  might,  did 
time  permit,  refer,  in  support  of  this  position,  to  various 
scriptural  facts;  and  particularly  to  the  universal  deluge 
— that  greatest  of  all  temporal  judgments.  But,  brethren, 
instead  of  going  back  to  ages  long  past,  let  us  look  at  our 
own  personal  experience.  Have  we  never  been  visited 
with  temporal  judgments  from  God  ?  Has  he  never  laid 
upon  us  his  chastising  rod?  Has  he  not  caused  us  to  feel, 
in  our  own  persons,  a  portion  of  his  displeasure  against 
sin?  Has  he  not  occasionally  sent  upon  us  sickness  and 
pain,  and  terrified  us  with  the  prospect  of  a  speedy  sum- 
mons to  his  dread  tribunal?  Or,  if  he  has  not  done  this, 
has  he  not  removed  from  us  some  object  on  which  our 
hopes  and  our  affections  were  fi^xed?  Has  he  not  torn 
from  our  embrace  some  relative  or  friend,  to  whom  we 


£3^  SKKMON  VII. 

were  ardently  attached  ?  And  what  effect  of  a  salutary 
kind,  have  these  dispensations  of  his  providence  pro- 
duced? Have  they  benefited  our  hearts?  Have  they 
altered  the  general  complexion  and  prevailing  tendency 
of  our  moral  exercises?  Have  they  diverted  the  current 
of  our  inclinations  from  their  old  channel?  In  one  word, 
have  they  rendered  us  any  better  than  we  were  before? — 
Alas!  in  too  many  instances  they  have  not.  And  even 
where  we  cannot  say  that  they  have  been  wholly  ineffec- 
tual, we  must  ascribe  their  beneficial  results  solely  to  the 
grace  of  God.  We  are,  therefore,  fully  borne  out  in  our 
position,  that  no  temporal  judgments,  however  over- 
whelming their  nature,  however  long  their  duration,  or 
however  frequent  their  occurrence,  do,  of  themselves, 
(independently  of  a  sanctifying  infiuence  from  on  high,) 
meliorate,  in  any  considerable  degree,  the  moral  condi- 
tion of  man.  Now  we  apprehend  that  this  circumstance, 
duly  weighed,  proves  that  the  scriptural  representations 
of  human  depravity  are  not  overcharged. 

We  have  not  time,  on  this  occasion,  to  examine  the 
common  objection  to  the  doctrine  of  man's  native  depra- 
vity, that  this  doctrine  is  inconsistent  with  the  divine 
purity  and  benevolence.  It  must  suffice  to  remark,  that 
it  is  precisely  as  difficult  to  reconcile  the  moral  character 
of  Deity,  with  the  actual  existence  of  sin  in  the  world,  as 
with  the  truth  for  which  we  are  contending.  And  the 
same  may  be  said  of  the  objection  to  our  doctrine,  drawn 
from  its  supposed  inconsistency  with  the  moral  agency  of 
man.  Besides,  we  recur  to  the  position  already  laid 
down,  that,  if  the  native  depravity  of  our  race  be  a  fact 
asserted  by  Scripture,  and  abundantly  confirmed  by  rea- 
son and  experience,  (and  we  have  shown  that  it  is,)  then 
we  cannot,  without  rejecting  the  Bible,  and  trampling  on 
the  soundest  maxims  of  science,  refuse  our  credence,  not- 


SKKMON   VII.  139 

withstanding  tiiat  there  may  l)e  difficulties  connected  with 
this  truth,  whicli  hafile  our  ellbrts  fully  to  explain  them. 

We  have  thus  attempted  to  demonstrate  the  universal, 
total,  and  native  corruption  of  our  race,  iw  doing  this,  we 
have  realized  the  correctness  of  a  remark  made  at  the 
commencement  of  our  discourse,  that  the  subject  is  a 
humiliating  one.  It  is  mortifying  to  think,  tliat  we  who 
possess  faculties  which  raise  us  far  above  the  irrational 
animals  that  surround  us — we  who  are  capable  of  ranging 
with  a  thirst  for  knowledge  that  is  never  saturated,  the 
universe  of  matter,  and  the  nobler  universe  of  mind — we 
who  were  originally  fashioned  in  our  Maker's  image,  and 
endued  with  every  qualification  for  his  acceptable  service, 
0!  it  is  mortifying  to  think,  that  we  should  all  have  be- 
come so  "  abominable  and  filtiiy,"  as  to  "  drink  iniquity 
like  water."  Yet  such  is  the  melancholy  truth.  We 
have  all,  without  a  solitary  exception,  rebelled  against 
the  authority,  and  violated  the  laws,  of  the  Lord  our  God. 
This,  beyond  controversy,  is  the  character  and  condition 
of  man — 


man; 


Sinful  and  weak,  in  ev'ry  sense  a  wretch; 
An  instrument,  whose  chords  upon  the  stretch. 
And  strain'd  to  the  last  screw  that  he  can  bear. 
Yields  only  discord  to  his  Maker's  ear." 

Many  are  the  practical  reflections  wliich  must  arise  on 
a  review  of  this  subject.  But  as  so  large  a  demand  has 
alrea<ly  been  made  on  your  patience,  we  must  confine  our 
closing  remarks  to  a  single  point.  Is  it  so,  that  every 
human  being  is  by  nature  totally  depraved  ?  Then  there 
is  surely  nothing  very  extravagant  or  unreasonable  in 
that  evangelical  doctrine,  which  asserts  the  necessity  of  a 
fundamental  alteration  in  our  moral  frame,  before  we  can 
be  qualified  to  perform  the  will,  and  enjoy  the  smiles  of 
our  Maker.     This  doctrine  perfectly  accords  with  the 


140  SERMON  VII. 

soundest  deductions  of  philosopliy.  There  are  those,  we 
well  know,  who  regard  the  idea  of  a  neiv  birth,  or  second 
creation^  on  which  the  New  Testament  so  strenuously 
insists,  as  only  fit  to  be  embraced  by  weak  and  canting 
enthusiasts.  But  we  take  our  stand  on  the  broad  ground 
of  common  sense,  and  affirm,  that,  without  a  radical 
change  of  views,  and  feelings,  and  pursuits,  a  being  na- 
turally corrupt  can  never  become  virtuous  and  happy. 
And  how  is  this  great  revolution  to  be  effected?  We  an- 
swer, only  by  divine  power.  We  admit  that  moral  sua- 
sion may,  in  some  instances,  produce  a  partial  and  tem- 
porary reformation.  We  farther  admit  that  it  may  even 
produce  a  partial  reformation  that  shall  be  permanent. 
But  it  can  do  no  more.  It  cannot  regenerate  the  soul. 
It  has  no  creative  energy.  Vainly  does  it  issue  its  fiat — 
^'Let  there  be  light,"  across  the  dark  chaos  of  man's 
heart.  The  mandate  is  an  empty  sound.  No  light 
rises  into  being.  The  gloom  remains  as  thick  and  pal- 
pable as  it  was  before.  We  repeat  it — regeneration  can 
be  accomplished  only  by  the  agency  of  the  almighty 
Spirit.  The  same  power  which  gave  existence  to  the 
human  being  at  first,  is  requisite  to  new- model  his  de- 
praved affections,  and  re-constitute  his  entire  moral  system. 
But,  brethren,  we  may  admit  the  fact  of  man's  natural 
corruption,  and  we  may  farther  admit  the  doctrinal  in- 
ference as  to  the  necessity  of  regeneration,  which  has  just 
been  drawn  from  it — we  may  admit  both  these  truths,  as 
a  matter  of  mere  speculation,  and  yet  be  really  in  no 
better  condition,  as  to  our  immortal  interests,  than  those 
who  will  concede  neither  the  one  nor  the  other.  The 
grand  question  is.  Have  we  been  born  again?  Have 
our  souls  been  renovated  by  the  power  of  the  High  and 
Holy  One? — Let  us  entreat  you,  dear  hearers,  to  urge  this 
momentous  query  on  your  consciences.     O!   remember 


SERMON  VIll.  Ill 

that,  without  a  cliange  of  heart,  you  must  perish— perish 
for  ever.  Rest  assured,  that  the  threshold  of  heaven 
shall  never  be  crossed  by  one  individual  of  the  human 
family,  who  has  not  been  the  subject  of  a  second  creation 
— in  whom  old  things  have  not  passed  away,  and  all 
things  become  new.  Without  holiness — that  holiness 
which  has  its  origin  in  regeneration — no  man  shall  see 
the  Lord. 


SERMON  VIII. 


JEREMIAH  II.    12,  13. 

"  Be  astonished,  O  ye  heavens,  at  this,  and  be  horribly  afraid,  be  ye  very 
desolate,  saith  the  Lord.  For  my  people  have  committed  two  evils;  they  have 
forsaken  me,  the  fountain  of  living  waters,  and  hewed  them  out  cisterns,  bro- 
ken cisterns,  that  can  hold  no  water." 

Jeremiah  commenced  his  ministry  in  tlie  thirteenth 
year  of  the  reign  of  Josiah.  He  was  very  young  when 
called  to  the  prophetical  office,  and  on  this  ground  would 
gladly  have  excused  himself.  "  Ah,  Lord  God,"  said  he, 
"behold,  I  cannot  speak,  for  I  am  a  child."  This 
modest  plea,  however,  could  not  be  admitted  by  Jehovah. 
His  language  to  Jeremiah  was :  "  Say  not,  lama  child  : 
for  thou  shalt  go  to  all  that  I  shall  send  thee,  and  what- 
soever I  command  thee,  thou  shalt  speak.  Be  not  afraid 
of  their  faces ;  for  I  am  with  thee  to  deliver  thee,  saith 
the  Lord."  We  are  told,  that  God  then  put  forth  his 
hand  and  touched  the  prophet's  lips,  adding,  "  Behold,  1 
put  my  words  in  thy  mouth.  See,  I  have  this  day  set 
thee  over  the  nations  and  over  the  kingdoms,  to  root  out, 

16 


^42  SERMON  Vlll. 

and  to  pull  down,  and  to  destroy,  and  to  throw  down,  to 
build  and  to  plant." 

It  was  the  lot  of  Jeremiah  to  sustain  the  prophetical 
office  at  a  period  in  which  the  Jews  had  grown  exceedingly 
corrupt.  He  was  commissioned  by  God  to  reprove  them 
for  their  abandonment  of  the  divine  ordinances,  and  to 
warn  theni,  that,  if  they  continued  in  their  idolatrous 
practices,  the  severest  national  judgments  would  be  the 
certain  and  the  speedy  consequence. 

The  prophet,  speaking  in  the  name  of  his  God,  here 
accuses  his  countrymen  the  Jews  of  two  enormous  sins ; 
first,  their  abandonment  of  Jehovah ;  and  second,  their 
adherence  to  idols.  The  former  is  represented  under  the 
figure  of  their  forsaking  the  fountain  of  living  waters,  and 
the  latter  under  that  of  their  hewing  out  for  themselves 
cisterns,  broken  cisterns,  that  could  hold  no  water.  Now, 
such  conduct  was  surely  unwise  and  criminal  in  no  ordi- 
nary degree.  It  indicated  the  deepest  ingratitude  towards 
their  best  Benefactor.  It  likewise  betrayed  the  most 
glaring  disregard  for  their  own  truest  interests.  Well, 
therefore,  might  the  inhabitants  of  heaven  be  solemnly 
called  upon  to  contemplate  it  with  astonishment  and 
horror. 

But  the  passage  before  us,  though  penned  originally 
in  reference  to  the  ancient  Jews,  may  be  readily  accom- 
modated to  the  case  of  many  in  our  own  day.  There  are 
not  a  few  at  the  present  period,  with  regard  to  whom  it 
may  be  affirmed,  that  they  have  done  the  identical  thing 
here  alleged  against  the  idolatrous  descendants  of  Abra- 
ham— that  they  have  committed  two  evils;  one  in  for- 
saking the  fountain  of  living  waters,  that  is,  rejecting  the 
gospel  of  Christ;  and  another  in  hewing  out  for  them- 
selves cisterns,  that  can  hold  no  water,  that  is,  relying 
for  pardon  and  acceptance  with  the  Deity,  on  views  of 


SERMON  VIII.  143 

their  own  suggestion,  and  schemes  of  their  own  inven- 
tion. 

We  have  said,  tliat  the  number  of  those  wlio  thus  act, 
is  considerable.  By  this  assertion  it  is  not  intended  to 
intimate  that  a  formal  and  an  avowed  substitution  of 
some  other  system  of  religion  in  the  room  of  Christianity, 
prevails  to  any  extent  in  our  own  country.  Such  an  in- 
timatiim  would  be  incorrect.  Infidelity,  in  the  strictest 
sense  of  the  term,  has  been  going  out  of  fashion  for  the 
last  fifteen  or  twenty  years.  Our  politicians,  whose  busi- 
ness it  is  to  study  the  thermometer  of  public  sentiment  and 
feeling,  are  not  now  ambitious  of  the  reputation  of  scep- 
tics. They  have  generally  no  desire  to  display  their  fa- 
miliarity with  the  writings  of  unbelievers.  An  honest 
Christian  is  no  longer  backward  in  saying,  that  he  thinks 
the  '*  Age  of  Reason,"  the  production  of  an  ignorant,  a 
vulgar,  and  an  impious  mind.  All  this  he  may  venture 
to  assert  without  hearing  in  reply,  that  he  should  not 
speak  harshly  of  one  to  whose  services  as  a  political 
writer  our  country  is  so  much  indebted,  as  if  any  thing 
could  make  amends  for  open,  deliberate,  and  high-handed 
blasphemy,  and  as  if  the  services  in  question  had  not  been 
more  than  repaid  by  the  very  kind  of  consideration  for 
which  they  were  rendered. — The  number  of  professed 
infidels,  then,  is  now  small.  But  the  number  of  virtual 
infidels — of  those  who,  whatever  may  be  their  theoretical 
views  of  the  gospel,  reject  it  in  practice — is  not  small. 
We  may  presume,  without  a  breacii  of  charity,  that  there 
are  such  in  the  audience  before  us,  and  consequently,  that 
the  passage  to  which  we  would  direct  your  attention  this 
morning,  is  by  no  means  inapplicable  and  inappropriate. 
May  the  Spirit  of  the  Most  High — the  all-powerful 
Agent  of  salvation — accompany  our  remarks  with  his 
blessing! 


144  SERMON  VIII. 

The  first  sin  condemned  in  our  text,  is  that  of  '^  for- 
saking the  fountain  of  living  waters,"  or,  as  we  propose 
to  understand  the  passage,  "  rejecting  the  gospel  of 
Christ."  The  position  which  we  lay  down  is  this,  that 
the  bare  rejection  of  the  Christian  system,  no  matter  what 
may  be  the  particular  merits  of  the  scheme  substituted  in 
its  stead,  is  a  flagrant  offence  in  the  estimation  of  God — 
an  offence  sufficient  to  ruin  eternally  the  individual  who 
commits  it — an  offence  of  such  a  nature,  that  all  the  pure 
beings  in  the  universe  look  upon  it  with  mingled  emotions 
of  wonder  and  dismay. 

We  shall  here  take  it  for  granted,  that  the  gospel,  or, 
in  other  words,  the  system  of  religion  exhibited  in  the 
New  Testament,  is  divine  in  its  origin.  Our  limits  will 
not  allow  us  to  present  even  an  outline  of  the  various  evi- 
dences which  might  be  urged  in  support  of  this  truth. 
We  may  confidently  affirm,  that  they  are  quite  sufficient 
to  produce  the  fullest  conviction  in  every  attentive  and 
impartial  mind.  Certain  it  is,  that  they  obtained  the 
assent  of  Newton  and  Locke,  two  of  the  most  illustrious 
master-spirits  of  our  race.  We  know,  indeed,  that  some 
have  referred  tlie  faith  of  those  great  men  to  the  influence 
of  prejudice,  and  that  an  infidel  of  the  last  century,  dis- 
tinguished for  his  wit,  has  adverted  to  Newton's  belief  in 
Christianity,  as  a  signal  instance  of  the  occasional  weak- 
ness, into  which  intellects  of  the  highest  order  may  fall. 
But  we  have  no  right  to  presume,  that  philosophers,  in  whom 
cautiousness  of  inquiry  and  slowness  of  decision  were 
eminently  characteristical  traits,  would  yield  a  hasty  cre- 
dence to  the  gospel  of  Christ.  All  that  we  know  of  their 
mental  qualities  and  habits  forbids  us  to  suspect,  that  they 
embraced  the  Christian  system  without  a  careful  and 
thorough  investigation  of  the  grounds  on  which  it  chal- 
lenges the  homage  of  mankind.     They,  no  doubt,  closely 


SERMON  VllL  145 

examined,  and  maturely  weighed,  the  proofs  on  wliich 
its  claims  to  credibility  rest.  The  evidences  of  its  divine 
original  they  found  perfectly  satisfactory ;  and,  therefore, 
the  assent  which  they  yielded  to  its  truths,  so  far  from 
being  the  offspring  of  prejudice,  or  from  indicating  an  oc- 
casional failure  of  intellectual  vigour,  shows  that  they 
could  scrutinize  the  merits  of  our  religion,  with  the  same 
spirit  of  sound  and  rigid  philosophy,  which  had  enabled 
them  to  explore  so  sublimely  and  luminously,  the  one  the 
laws  of  matter,  and  the  other  the  phenomena  of  mind. 
And  we  may  add,  that,  while  every  one  should  think 
and  conclude  for  himself  on  this  momentous  subject,  the 
fact,  that  Newton  and  Locke  were  enlightened  and  firm 
believers  in  Christianity,  may  be  regarded  as  a  species  of 
secondary  evidence  in  behalf  of  the  gospel's  divine  origin. 

Now  if  the  gospel  be,  as  we  assume  that  it  is,  an  ex- 
plicit and  authoritative  disclosure  of  the  will  of  God,  in 
relation  to  our  present  duties  and  our  future  destiny,  who 
can  doubt  that  the  rejection  of  it  is  highly  criminal? 
Will  any  one  pretend  to  deny  that  we  are  solemnly 
bound  to  receive  with  gratitude  and  meek  submission, 
any  intimation  of  his  pleasure  which  the  Deity  may  think 
proper  to  afford  us  ?  Has  he  not  an  indubitable  right  to 
prescribe  the  mode  in  which  we  his  fallen  creatures  shall 
approach  his  throne,  and  present  to  him  our  tribute  of 
adoration  and  obedience  ?  And  if  it  be  once  ascertained 
that  he  has  exercised  this  sovereign  prerogative,  in  re- 
vealing a  system  of  truths  for  the  direction  of  our  fiiith, 
and  a  code  of  laws  for  the  government  of  our  conduct, 
what  more  can  be  requisite  to  evince  that  they  who  dis- 
card or  neglect  such  revelation,  incur  a  fearful  amount  of 
guilt? 

But  there  are  those  who  say,  "The  gospel  is,  in  many 
respects,   above  our  comprehension,   and  even  in  those 


146  SERMON  VIII. 

particulars  in  which  we  do  understand  it,  we  cannot  al- 
ways discern  the  fitness  and  the  excellence  of  what  it  in- 
culcates. Now,  are  we  to  be  accounted  culpable  for  not 
adopting  a  system,  which  is  either  incomprehensible,  or 
else  repugnant  to  the  dictates  of  our  reason?  Can  we 
believe  at  pleasure?  Is  not  faith  an  act  of  the  mind,  de- 
pending on  circumstances  entirely  beyond  our  control, 
and,  therefore,  having  as  little  connexion  with  moral  cha- 
racter, as  the  height  of  our  stature,  the  hue  of  our  skin, 
or  the  colour  of  our  hair?"  Such  is  the  miserable  so- 
phistry— the  wretched  special  pleading — with  which 
some  men  attempt  to  apologize  for  their  rejection  of  the 
gospel.  They  forget  that  the  question  is  not,  whether 
the  Christian  system  be  perfectly  comprehensible,  and 
conformable  in  all  its  parts  to  our  views  of  propriety — 
but  simply,  whether  it  has  come  from  heaven,  and  is  a 
revelation  of  the  divine  will?  It  does  not  occur  to  them, 
that  their  preconceived  hostility  to  the  theoretical  truths, 
and  the  practical  requirements  of  this  system,  may  pre- 
vent them  from  duly  appreciating  the  force  of  its  claims 
to  credibility.  And  when  they  aflirm  that  unbelief  is,  in 
no  case,  criminal,  they  betray  a  signal  want  of  discrimi- 
nation ;  for  surely  the  unbelief  in  respect  to  a  matter  of 
infinite  moment,  which  results  from  prejudice,  cannot  be 
innocent.  What  would  we  think  of  a  judge,  who,  as 
soon  as  a  cause  comes  on  for  trial,  should  at  once  take 
up  the  opinion,  that  one  of  the  parties,  whose  integrity  he 
had  previously  doubted,  was  certainly  in  the  wrong,  and 
on  this  ground  should  either  refuse  to  hear  any  evidence 
to  the  contrary  that  might  be  oftered,  or  else  attend  to  it 
negligently,  and  with  a  predetermination  to  find  it  irrele- 
vant or  inconclusive?  We  would  have  no  difficulty  in 
pronouncing  such  a  man  not  only  unfit  for  the  official 
station  which  he  occupied,  but  worthy  of  severe  punish- 


SERMON   VIII.  147 

ment.     And  where,  we  should  like  to  learn,  is  the  dif- 
ference between  his  conduct,  and  that  of  those  who  allow 
their  prejudices  to  disqualify  them  for  a  proper  investiga- 
tion of  the  proofs  in  support  of  Christianity?     There  is 
none.     We  are  therefore  entitled  to  affirm,  that  the  re- 
jection of  the  gospel  on  the  part  of  those  who  have  access 
to  the  evidences  in  behalf  of  its  divine  origin,  is  criminal 
— yes,  and  criminal  to  the  extent  of  sealing  their  ever- 
lasting destruction.    Indeed,  we  can  conceive  of  only  one 
plea  which  they  may  urge  in  extenuation  of  their  unbe- 
lief.    They  may  allege  that  their  understandings  are  too 
feeble  to  examine  these  evidences.     But  we  would  have 
them  to  know,  that  even  this  plea  will  not  avail  them, 
unless  they  can  make  it  appear  that  they  belong  to  that 
unfortunate  portion  of  our  race,  from  whom  a  mysterious 
providence  withholds  entirely  the  rational  faculty.     We 
have  no  doubt  that  the  lowest  degree  of  intellect,  where 
the  heart  is  in  a  proper  state,  will  enable  its  possessor  to 
believe  the  gospel.     We  are  sensible,  however,  that  the 
rejecters  of  this  gospel,  will  smile  at  our  simplicity  in  pre- 
suming that  they  would  be  likely  to  excuse  their  unbelief 
on  the  ground  of  mental  imbecility.     We  have  not  to 
learn,  that  very  different  is  the  estimate  which  they  form 
of  their  own  powers,  and  that  they  are  exceedingly  prone 
to  consider  their  lack  of  faith  as  a  consequence,  and,  in- 
deed, one  of  the  best  evidences  of  their  great  superiority. 
Brethren,  we  need  not  detain  you  any  longer  on  this 
point.    We  have  said  enough  to  convince  you  (if  you  are 
at  all  open  to  conviction)  that  the  rejection  of  the  gospel 
is  highly  criminal. — We  proceed  to  remark,  that  its  cri- 
minality is   aggravated    by  the   circumstance,   that  the 
schemes  substituted  in  the  room  of  the  Christian  system, 
are  not  such  as  the  attributes  of  God,  and  the  condition  of 
man  demand.     In  the  language  of  our  text,  they  are 
"  cisterns,  br  okcn  cisterns,  that  can  hold  no  water." 


148  SERMON  VIII. 

It  would  be  impossible,  on  this  occasion,  to  examine  in 
detail  the  various  religious  schemes  adopted,  either  spe- 
culatively or  practically,  by  those  who  reject  the  gospel 
of  the  Son  of  God.  We  shall  confine  our  strictures  to 
one  leading  principle,  which  appears  to  pervade  all  these 
schemes,  and  in  which  their  error  essentially  consists. 
The  grand  objection  to  Christianity,  on  the  part  of  those 
who  withhold  from  it  the  homage  of  their  cordial  belief, 
is,  that  it  represents  the  Deity  as  a  being,  whose  purity 
and  justice  are  such,  that  he  cannot  look  upon  any  degree 
of  sin  with  the  least  allowance — whose  moral  government 
is  so  constituted,  as  to  render  final  misery  the  inevitable 
result  of  all  unexpiated  transgression.  The  generality  of 
men  do  not  like  this  scriptural  view  of  the  divine  charac- 
ter. They  prefer  to  contemplate  God  as  a  being  whose 
sole  attribute  is  mercy.  They  take  it  for  granted,  that 
there  is  ample  resource  for  the  vilest  and  most  obdurate 
oflTenders,  in  the  predominant  and  unlimited  benevolence 
of  his  nature.  They  conceive,  that  their  own  ultimate 
happiness  is  secure,  no  matter  what  may  be  the  course  of 
conduct  which  they  pursue  on  earth.  Or,  if  they  do  not 
go  quite  the  length  of  this  monstrous  supposition,  they 
imagine  that  their  Maker  will  condescend  to  overlook 
their  occasional  aberrations  from  rectitude,  provided  their 
general  deportment  be  as  correct  as  the  imperfections  of 
their  present  state  will  readily  permit.  They  may  not 
be  disposed  to  contend  in  theory,  that  their  virtues  are 
sufficient  to  atone  for  their  cdisual  failings,  as  they  would 
mildly  denominate  their  vices ;  but  they  act  as  if  they 
entertained  some  such  opinion  as  this :  and  we  hold,  that 
a  man's  conduct  is  a  better  interpreter  of  his  creed,  than 
any  profession  which  he  may  make. 

It  may  be  assumed,  then,  that  the  practical  rejecters  of 
the  gospel,  rely  for  acceptance  with  God,  either  wholly 


SERMON  vm.  149 

or  chiefly,  on  vague  notions  which  they  have  embraced 
respecting  the  benevolence  of  liis  nature.  The  Deity  of 
the  Bible  is  too  stern  and  vindictive  for  their  taste.  They 
would  rather  contemplate  the  Creator  of  the  universe  as 
a  being  who  is  all  goodness,  and  who  has  determined  to 
render  his  creatures,  whether  virtuous  or  vicious,  ulti- 
mately happy.  They  sometimes  affect  quite  an  edifying 
strain  of  discourse,  and  tell  us,  that  they  do  not  approve 
the  Christian  system,  because  it  makes  too  direct  and 
strong  an  appeal  to  the  selfish  fears  of  the  human  heart — 
because  it  aims  to  influence  the  conduct,  and  form  the 
character  of  man,  as  much  by  threatenings  of  punishment 
as  by  promises  of  reward.  Their  views,  in  one  respect 
at  least,  coincide  with  those  expressed  by  a  female  fa- 
natic, whom  a  certain  bishop  is  said  to  have  met  with  fire 
in  one  of  her  hands,  and  water  in  the  other.  He  asked 
her  what  was  the  import  of  those  symbols.  Her  reply 
was,  "My  purpose  is,  with  fire  to  burn  paradise,  and 
with  water  to  quench  the  flames  of  hell,  that  men  may 
serve  God  without  the  incentives  of  hope  and  fear,  and 
purely  for  the  love  of  God."  "But  this  good  woman 
(observes  the  writer  from  whom  we  have  taken  the  story) 
began  at  the  wrong  end.  The  love  of  God  is  not  pro- 
duced in  us  after  we  have  contracted  evil  habits,  till  God 
with  his  fan  in  his  hand,  hath  thoroughly  purged  the 
floor — till  he  hath  cast  out  the  devils,  and  swept  the  house 
with  the  instrument  of  hope  and  fear,  and  with  the 
achievements  and  eflBcacy  of  mercies  and  judgments.'' 

Far  be  it  from  us  to  detract  from  the  benevolence  of 
Deity.  God  forbid  that  we  should  be  induced,  in  our 
zeal  to  expose  the  insufficiency  and  the  futility  of  the  re- 
ligious systems  substituted  in  the  room  of  the  gospel,  to 
advance  a  sentiment  or  utter  a  single  syllable  derogatory 
to  the  divine  goodness!   The  gospel  itself  teaches  us  that 

17 


J 50  SERMON  Vll. 

"  God  is  love,"  and  the  plan  of  redemption  which  it  un- 
folds, is  a  most  sublime  and  glorious  display  of  benignity 
and  mercy,  on  the  part  of  the  Father  who  gave  his  Son, 
and  of  the  Son  who  voluntarily  shed  his  blood,  for  the 
expiation  of  human  guilt.  In  fact,  our  admiration  for  the 
Christian  system  arises  chiefly  from  the  circumstance, 
that  it  diffuses  a  brighter  and  more  attractive  lustre  over 
the  amiable  perfections  of  the  Godhead,  than  any  other 
scheme  which  has  yet  been  presented  to  mankind.  It 
exhibits  Jehovah  as  looking  with  the  tenderest  emotions 
on  his  fallen  creatures — as  employing  all  the  resources 
of  his  matchless  wisdom  in  the  contrivance  of  a  method 
for  their  rescue — as  consenting  to  sacrifice  his  only-begot- 
ten and  vk' ell- beloved  Son  for  the  accomplishment  of  the 
benign  object  which  he  had  in  view — as  sending  forth  his 
Spirit  to  co-operate  in  the  furtherance  of  such  object — as 
devising  a  system  of  means  through  which  he  might  make 
known  to  men  the  expedient  invented  for  their  relief, 
and  urge  them  to  the  acceptance  of  the  benefits  provided 
for  them — as  manifesting  tlie  utmost  forbearance  towards 
those  who  neglect  or  despise  these  means,  and  at  last  con- 
signing them  to  misery,  only  when  they  have  become  so 
hardened,  that  there  is  no  longer  any  possibility  of  their 
amelioration.  Yes,  when  we  contemplate  these  prominent 
features  of  the  gospel,  we  are  prepared  to  say,  that  it 
spreads  a  moral  beauty  around  the  character  of  Deity,  far 
transcending  any  with  which  the  speculations  of  philoso- 
phers have  been  able  to  invest  the  divine  nature. 

But  while  we  entertain  the  most  exalted  ideas  of  the 
benevolence  of  God,  we  cannot  admit,  that  he  is  a  being 
whose  general  and  uncovenanted  mercy  affords  a  safe 
ground  of  confidence  to  the  violators  of  his  law.  We 
cannot  believe,  that  his  goodness  is  of  such  a  kind  as  to 
render  him  indifferent  to  the  distinctions  of  moral  charac- 


SERMON  vni.  154 

ter  among  men.  We  should  presume,  that  in  him  justice 
is  an  attribute  as  essential  as  clemency.  The  unsophis- 
ticated deductions  of  reason  would  lead  to  this  conclusion. 
And  when  we  look  abroad  upon  the  works  of  nature,  we 
think  that  we  behold  a  numerous  and  various  class  of 
facts,  from  which  we  may  infer,  that  the  Governor  of  the 
universe  can  inflict  misery,  as  well  as  confer  happiness. 
What  means  the  volcano  which  emits  its  liquid  tire,  and 
dosolates  a  city  in  an  instant?  What  means  the  pesti- 
lence that  walketh  in  darkness,  and  what  the  destruction 
that  wasteth  at  noon-day?  What  mean  tiie  whirlwind 
and  the  storm,  that  level  with  the  dust  the  loftiest  and 
firmest  habitations  of  man,  leaving  man  himself,  the  in- 
habitant, a  part  of  the  ruins  ?  Tell  us,  soft  and  senti- 
mental religionist,  are  these  the  doings  of  a  God,  whose 
only  attribute  is  mercy,  and  who  cannot,  under  any  cir- 
cumstances, be  provoked  to  punish  the  guilty?  It  may 
be  replied,  that  they  are  events  which,  though  calamitous 
for  a  season,  may  contribute,  in  the  end,  to  subserve  the 
purposes  of  infinite  benevolence.  We  admit  the  correctness 
of  the  suggestion.  But  we  cannot  see,  that  it  furnishes 
any  argument  against  the  justice  of  Deity  for  which  we 
are  now  contending.  We  can  cheerfully  subscribe  to  the 
doctrine  of  the  poet,  who,  contemplating  the  universe  as  a 
stupendous  whole,  pronounces, 

"  All  discord  harmony  not  understood. 
All  partial  evil  universal  good." 

But  we  must  protest  against  the  inference  which  some 
would  deduce  from  this  doctrine.  Let  us  not  suppose, 
that  because  God  renders  evil  the  means  of  producing 
eventual  good,  such  evil  is  not,  in  any  instance,  to  be  re- 
garded as  an  expression  of  the  Divine  displeasure  against 
sin ;  or,  in  other  words,  as  the  penal  consequence  of  trans- 
gression.    The  misery  which  overtakes  the  guilty,  may 


152  SERMON  VIII. 

be  instrumental  in  swelling  the  aggregate  amount  of  gen- 
eral happiness  in  the  universe.  And  yet  this  circumstance, 
while  it  tends  illustriously  to  display  the  wisdom  and  the 
benignity  of  the  Most  High,  is  surely  no  evidence,  that 
the  amiable  perfections  which  belong  to  his  nature,  may 
not  CO- exist  in  harmony  with  others  of  a  sterner  character. 
The  moral  government  which  he  exercises  over  this 
world,  so  far  as  we  can  trace  its  operations  and  ascertain 
its  principles,  indicates  a  disposition  to  punish  vice.  Of 
the  future  state  reason  has  no  knowledge  beyond  the  im- 
perfect conjectures  which  the  argument  from  analogy  af- 
fords. These  conjectures  fully  coincide  with  present 
ol^ervation,  and  thus  leave  upon  the  mind  the  impression, 
that  justice,  no  less  than  goodness,  has  its  influence  in  the 
divine  administration. 

Again,  if  the  character  of  God,  as  delineated  on  the 
works  of  nature,  does  not  correspond  with  what  the 
rejecters  of  the  gospel  imagine,  it  is  still  more  emphati- 
cally certain,  that  the  character  of  God,  as  exhibited  in 
his  own  Word,  is  totally  at  variance  with  the  views 
which  tliey  entertain.  The  Deity  of  the  Bible  is  a  being 
whose  benevolence  does  not  absorb  all  his  other  perfec- 
tions, but  in  whom  mercy  and  justice,  goodness  and  se- 
verity, are  awfully  and  gloriously  combined.  He  is  full 
of  compassion  for  the  miserable,  and  of  forbearance  to- 
wards the  disobedient.  And  yet  he  "  will  by  no  means 
clear  the  guilty.''  The  history  of  his  dealings  with  man, 
recorded  in  the  sacred  volume,  furnishes  the  amplest  evi- 
dence, that  while  he  desires  the  happiness  of  our  race, 
and  "  has  no  pleasure  in  the  death  of  the  wicked,"  he  ut- 
terly abhors  sin,  and  cannot  do  other  tiian  punish  the  sin- 
ner. Behold  the  expulsion  of  our  first  parents  from  the 
garden  which  they  had  profaned  by  their  disobedience. 
Behold  the  antediluvian  world  rendered  desolate  for  the 


SERMON  viir.  153 

guilt  of  :its  inhabitants.  Behold  the  cities  of  the  plain 
consumed  by  fire  from  heaven,  because  ten  righteous  per- 
sons could  not  be  found  within  their  walls.  Behold  the 
signal  disasters  inflicted,  at  different  periods,  upon  the 
Jews  for  their  idolatry.  Do  not  these,  and  numberless 
facts  of  a  similar  kind,  with  which  we  are  all  familiar, 
abundantly  demonstrate,  that  they  who  rely  for  acceptance 
with  Jehovah,  on  the  general  benevolence  of  his  nature, 
are  "  hewing  out  for  themselves  cisterns,  broken  cisterns, 
that  can  hold  no  water?" 

Upon  the  whole,  the  gospel  presents  you,  dear  hearers, 
with  the  only  secure  basis  on  which  to  rear  your  hopes 
for  eternity.  It  teaches  you,  that  the  Deity  who  is  just, 
as  well  as  good,  has  devised  a  plan  by  which  he  can  ex- 
ercise his  goodness  towards  our  fallen  race,  without  doing 
violence  to  his  justice.  To  use  its  own  language,  than 
which  none  could  be  more  expressive,  it  shows  us  how 
"  God  can  be  just,  and  yet  the  justifier  of  him  that  be- 
lieveth  in  Jesus."  This  wonderful  contrivance  of  Hea- 
ven for  the  benefit  of  earth,  has  removed  every  obstacle 
to  the  display  of  the  divine  benignity.  It  has  opened  a 
fountain  broad  and  deep  and  full,  from  which  the  living 
waters  of  salvation  may  be  dispensed,  without  money  and 
without  price,  to  perishing  men. — Blessed,  thrice  blessed, 
is  he  who  repairs  to  this  fountain !  Wretched  beyond  ex- 
pression is  he  who  forsakes  it ! 

The  passage  of  Scripture  to  which  we  have  now  en- 
deavoured to  direct  your  attention,  ought  to  awaken  the 
deepest  anxiety  in  the  bosom  of  every  individual  who  is 
conscious  that  he  has  not  humbly  submitted  to  the  terms 
of  the  gospel.  It  has  been  shown  that  his  conduct  is  cri- 
minal in  a  very  high  degree.  The  inhabitants  of  heaven 
are  here  called  upon  to  behold  it  with  amazement  and 
consternation.     And  wiiat  offence,  we  would  ask,  can  be 


15^  SERMON  VIH. 

greater  than  that  of  rejecting  blessings  which  God  has 
purchased  for  mankind,  by  the  mysterious  sacrifice  of  his 
own  Son?  Let  us  suppose  that  a  culprit  has  been  con- 
demned to  death,  and  that  at  the  very  moment  when  all 
things  are  in  readiness  for  his  execution,  he  is  informed 
of  a  plan  devised  for  his  rescue — a  plan,  the  accomplish- 
ment of  which  was  attended  with  vast  expense  to  the  dis- 
penser of  pardon,  but  of  which  the  dying  man  may  at 
once  avail  himself,  on  certain  conditions  reasonable  and 
easy  to  be  complied  with.  Would  we  not  think  it  the 
extreme  of  fatuity  in  such  a  culprit  to  refuse  the  boon  of 
life  thus  tendered  to  his  acceptance?  Would  we  not 
look  upon  his  refusal  as  an  indignity  to  the  chief  magis- 
trate who  had  so  kindly  interposed  for  his  relief?  And 
yet  this  imaginary  case  affords  only  a  faint  emblem  of  the 
folly  and  the  guilt  of  him  who  neglects  the  great  salva- 
tion provided  in  the  gospel,  and  resolves  to  risk  his  eter- 
nal destiny  upon  views  of  the  divine  character  and  of 
human  duty,  for  which  he  has  no  higher  sanction  than 
the  dictates  of  his  own  erring  reason. 

Permit  us,  dear  hearers,  to  urge  upon  you,  one  and  all, 
the  prompt  and  cordial  acceptance  of  the  blessings  prof- 
fered in  this  gospel,  which  it  is  our  business  to  preach. 
Believe  us,  Christianity  is  the  only  system  of  faith  that 
can  administer  effectual  solace  under  the  severe  trials  of 
life.  And  it  is  the  only  system  which  can  sustain  and 
comfort  you  in  the  terrific  hour  of  death.  Ah !  you  will 
then  find,  that  those  vague  impressions  of  the  divine  be- 
nevolence, on  which  you  now  so  confidently  rest,  will  not 
do  to  die  by — will  not  meet  the  exigences  of  the  depart- 
ing spirit.  We  are  sure,  impenitent  sinner,  that  when 
you  are  trembling  on  the  brink  of  the  eternal  world,  you 
will  wish  that  you  had  received  and  obeyed  the  gospel  of 
the  Son  of  God — you  will  see  the  emptiness  of  those  cis- 


SERMON  ]\.  155 

terns  which  you  had  hewed  out  for  yourself,  and  bitterly 
regret  that  ever  you  forsook  the  fountain  of  living  waters. 
We  entreat  you,  then,  rejecters  of  our  gospel,  to  pause 
and  reflect  upon  the  fearful  consequences  of  your  present 
career.  Certain  and  overwhelming  destruction  lies  at  a 
short  distance  before  you.  The  only  opportunity  of  es- 
cape is  rapidly  passing  away.  Yes,  the  day  of  salvation 
flies  apace.  The  night,  in  which  no  man  can  work,  must 
soon  set  in.  A  few  more  months  or  years  like  the  past, 
will  land  you  in  the  world  of  wo. — But  what  are  we  say- 
ing? The  sun  may  not  go  down  before  the  angels  of 
heaven,  who  would  gladly  have  celebrated  your  conver- 
sion, shall  take  up  their  harps  to  sound  the  dirge  of  your 
perdition — and  will  you,  can  you,  dear  hearers,  still  re- 
solve to  forsake  "the  fountain  of  living  waters?"  We 
trust  not.  Come,  then,  to  this  fountain,  and  partake  of 
its  contents.  O!  come  without  delay,  and  drink,  and 
live  for  ever. 


SER3IOJV  IX. 


JOHN  in.  36.    (Last  ClauteO 

He  that  believcth  not  the  Son,  shall  not  see  life;  but  the  wrath  of  God 
abideth  on  him." 


Man,  as  a  moral  agent,  always  acts  in  the  view,  and 
under  the  influence  of  motives.  It  is  through  the  instru- 
mentality of  these,  that  his  character  and  conduct  are 
operated  on  by  the  God  who  made  him. 

The  system  of  truths  exhibited  in  the  Bible,  is  simply 
a  scheme  of  motives,  devised  by  inflnite  wisdom  and  good- 


J 56  SERMON  IX. 

ness,  with  a  view  to  influence  the  conduct  of  men  as  reli- 
gious beings.  We  entirely  mistake  tlie  nature  and  design 
of  God's  revelation,  if  we  contemplate  it  in  any  other  light 
than  this.  All  the  facts  related — all  the  doctrines  taught 
— all  the  promises  of  good,  and  threatenings  of  evil,  con- 
tained in  the  inspired  record, — are  neither  more  nor  less 
than  so  many  motives,  which  our  Creator  has  been 
pleased  to  present  to  our  consideration,  as  the  means  of 
reclaiming  us  from  sin  and  consequent  misery. 

Of  these  motives,  one  of  the  most  solemn  and  im- 
pressive, is  furnished  in  the  text  which  we  have  just  read 
to  you.  It  is  here  declared,  in  reference  to  any  and 
every  one  who  does  not  believe  on  Christ,  that  he  "shall 
not  see  life,  but  the  wrath  of  God  abideth  on  him." 

We  shall  not  take  up  your  time  to-day  with  any  criti- 
cal and  explanatory  remarks  on  the  phraseology  of  the 
text.  We  presume  that  you  are  all  suflBciently  conversant 
with  the  general  scope  of  doctrine  and  style  of  diction 
that  prevail  in  the  New  Testament,  to  comprehend  the 
proposition  involved  in  this  passage.  You  are  aware 
that  faith  in  the  Son  of  God  is  the  grand  condition  on 
which  the  blessings  of  the  gospel  are  tendered  to  human 
acceptance,  and  can  therefore  be  at  no  loss  in  perceiving, 
that  what  our  divine  Lord  here  teaches  us  is  briefly  this, 
— that  the  man  who  has  not  faith,  must  be  miserable  for 
ever. 

The  text  before  us,  then,  might  be  considered  as  pre- 
senting two  prominent  topics  of  reflection ;  first,  the  im- 
portance of  faith,  and  second,  the  perpetuity  of  future 
suffering.  We  shall  confine  our  remarks  this  morning  to 
the  latter  of  these  topics  ;  and  we  ask  your  candid  and 
serious  attention,  while  we  undertake,  for  a  few  minutes, 
to  show  that  the  punishment  which  God  has  denounced 
in  his  word,  against  all  who  persist  in  unbelief,  shall  be 


SERMON  IX.  157 

absolutely  interminable  in  its  duration.  It  affords  us  no  sort 
of  pleasure,  dear  hearers,  to  bring  forward  and  dwell  upon 
a  subject  of  this  description.  But  we  should  be  awfully 
delinquent  in  faithfulness  to  the  Master  by  whose  authority 
Ave  stand  before  you,  did  we  forbear  to  urge  tlie  most 
solemn  and  cogent  of  those  motives  to  a  virtuous  and 
pious  life,  which  he  has  placed  at  the  disposal  of  his 
ministering  servants.  Yes,  however  grating  to  our  sen- 
sibilities may  be  the  thougbt,that  any  of  our  fellow  beings, 
and  particularly,  that  any  of  our  personal  friends — any  of 
the  men  and  women  whom  we  esteem  and  love  on  earth 
— are  destined  to  dwell  with  devouring  flames,  and  lie 
down  in  everlasting  burnings,  it  is  still  our  duty  to  as- 
sert, with  distinctness  and  emphasis,  a  truth  which 
God,  for  the  most  important,  and  there  would  be  no  in- 
congruity in  adding,  the  most  benevolent  purpose,  has 
thought  proper  to  disclose. 

It  is  not  to  be  wondered  at,  that  this  truth  has  been  so 
often  and  so  strenuously  denied.  The  sinner  is  naturally 
reluctant  to  admit,  that  the  course  which  he  delisrhts  to 
pursue,  shall  terminate  in  endless  wo.  He  attempts  to 
silence  and  to  soothe  his  conscience  in  some  such  way  as 
this :  "All  the  harm,"  says  he,  "  that  I  ever  do,  is  done 
to  myself.  The  Being  who  formed  me  can  sustain  no 
real  injury  by  my  aberrations  from  the  line  of  strict  rec- 
titude. He  is  merciful  and  indulgent  in  his  disposition. 
He  surely  cannot  be  so  cruel  as  to  render  me  miserable 
for  ever,  simply  for  yielding  to  the  impulse  of  passions 
which  he  himself  has  implanted  in  my  nature.  He  must 
desire  the  happiness  of  all  his  creatures,  and  what  he  de- 
sires he  certainly  will  be  able,  in  the  end,  to  accomplish." 

Thus  it  is  that  the  wicked  endeavour  to  persuade  them- 
selves that  the  notion  of  perpetual  sufferings  is  a  mere 
fable,  invented  to  terrify  weak  and  superstitious  minds. 

18 


158  SERMON  IX. 

It  is,  moreover,  a  lamentable  fact,  that  even  good  men, 
distinguished  less  for  strength  of  intellect  than  for  sua- 
vity of  disposition,  have  been  led,  in  some  instances,  to 
embrace  the  doctrine  which  supposes,  that  all  the  parta- 
kers of  our  common  nature  shall  be  raised  ultimately  to 
a  state  of  perfect  and  unending  bliss. 

There  are  two  modifications  of  this  doctrine,  each  of 
which  has  its  advocates.  Some  imagine,  that  there  is  no 
punishment  at  all  in  the  future  world;  while  others  admit, 
that  the  wicked  are  to  be  punished,  for  a  limited  period, 
after  death,  and  restored,  through  the  mediumof  such  penal 
discipline,  to  the  favour  and  enjoyment  of  their  Maker. 

The  former  of  these  schemes — that  which  supposes 
that  there  is  no  punishment  whatever  in  the  future  world 
— has  been  defended  with  particular  diligence,  and  propa- 
gated with  untiring  zeal, in  many  sections  of  our  own  coun- 
try, during  the  last  fifteen  or  twenty  years.  The  modern 
asserter  of  universal  salvation  generally  adopts  this  view 
of  the  subject.  The  judgment,  he  contends,  is  past  al- 
ready, and  the  penal  effects  of  sin  consist  wholly  in  the 
afflictions  incident  to  our  present  state.  We  deem  it  un- 
necessary to  employ  much  time  in  pointing  out  the  absur- 
dity of  such  a  doctrine  as  that  which  we  have  now  stated. 
Indeed,  we  are  at  a  loss  to  conceive  how  any  sensible 
and  candid  observer  of  human  life  can  seriously  maintain, 
that  this  world  is  a  state  of  retribution.  What !  is  it  a  fact, 
that  men  are  happy  or  miserable  here,  precisely  in  pro- 
portion to  their  deserts?  We  leave  it  to  the  common 
sense,  and  the  common  honesty  of  every  individual  in  this 
assembly  to  answer  the  question. — Besides,  we  should 
really  like  to  know  how  death,  which,  so  far  as  we  can 
understand  it,  is  merely  a  dissolution  of  the  union  that 
had  subsisted  between  the  body  and  soul,  can  produce  an 
essential  cliange  in  the  moral  character  of  men  ;  and  with- 


SERMON  IX.  159 

out  such  a  change  we  may  confidently  pronounce,  that  not 
a  few  of  those  who  die  must  be  more  or  less  unliappy. 
There  is  nothing  in  the  ordinary  circumstances  under 
which  we  pass  from  the  present  to  a  future  condition  of 
being,  to  rectify  the  sentiments  and  feelings  which  we  have 
here  cherished,  and  to  alter  the  habits  which  we  have  here 
formed.  It  is  not,  therefore,  to  be  presumed,  that  death 
ushers  all  men,  no  matter  what  may  have  been  their  cha- 
racter and  conduct  in  this  world,  into  a  state  of  perfect 
purity  and  consummate  felicity.  We  may  venture  to  af- 
firm, that,  so  long  as  the  principles  of  the  divine  govern- 
ment remain  what  they  are — so  long  as  God  himself  con- 
tinues what  he  is — a  bad  man  cannot  be  happy,  in  the 
proper  sense  of  the  term.  And  we  repeat  it,  that  the 
change  which  death  induces  in  the  mode  of  our  existence, 
is  not  a  moral  process  by  which  a  bad  man  is  rendered 
good. — And,  after  all,  is  there  not  something  incongruous 
— something  revolting  to  our  instinctive  conceptions  of 
rectitude  and  fitness — in  the  idea,  that  the  virtuous  and 
the  vicious — the  benefactors  of  their  race,  and  those  who 
have  lived  only  to  disgrace  and  injure  society — shall  be- 
come alike  the  participants  of  joy,  immediately  on  their 
departure  hence?  One  individual,  for  example,  may  die 
in  the  very  act  of  praising  his  Maker,  or  rendering  an  im- 
portant service  to  a  fellow  being,  while  another  may  close 
his  career,  uttering  curses  on  the  God  who  made  him,  or 
inflicting  the  deepest  injury  on  some  member  of  the  com- 
munity to  which  he  belonged.  And  will  any  one,  in 
moments  of  sober  and  honest  reflection,  imagine,  that  both 
these  persons  enter  into  the  same  state  of  felicity  ? — We 
might  further  insist  on  the  pernicious  practical  tendency 
of  the  doctrine  which  we  oppose.  It  requires  no  profound 
acquaintance  with  human  nature  to  discern,  that  this 
doctrine  is  calculated  to  destroy  every  incentive  to  virtue. 


IgO  SERMON  IX. 

and,  consequently,  to  exert  an  influence  incalculably 
deleterious  to  social  order  and  happiness.  In  fact,  we 
should  be  loth  to  repose  the  least  confidence  in  a  man  who 
holds,  that  every  human  being  passes,  at  death,  into  a 
condition  of  high  and  interminable  enjoyment.  A  judicious 
moralist  is  reported  to  have  once  said  to  a  lady  who  was 
speaking  of  the  infidel  principles  entertained  by  a  certain 
person  with  whom  she  was  on  intimate  terms — "Madam, 
if  your  friend  has  no  belief  in  a  future  state,  I  can  only 
advise  you,  when  he  leaves  you,  to  count  your  spoons.^^ 
How  much  more  appropriate  would  be  this  advice,  in  re- 
lation to  one  who  professes  to  believe,  not  that  thieves,  as 
well  as  adulterers  and  murderers,  are  to  be  annihilated 
when  they  die — ^but  that  thieves,  as  well  as  adulterers 
and  murderers,  are  to  be  unspeakably  and  eternally 
blessed  beyond  the  grave! 

Brethren,  we  feel  as  if  we  had  not  yet  spoken  in  terms 
sufficiently  strong,  of  the  fatal  consequences  likely  to  re- 
sult from  this  doctrine.  We  have  never  heard,  nor  can 
we  conceive,  of  any  sentiment  half  so  dangerous.  Its 
general  prevalence,  as  an  article  of  the  popular  creed, 
would  at  once  tear  up  society  by  the  roots.  The  infidel 
scheme  of  annihilation,  which  wrought  such  horrors  dur- 
ing the  French  revolution,  is  not  near  so  bad.  You  had 
better  tell  men  that  the  soul  perishes  with  the  body,  than 
that  future  felicity  shall  be  the  certain  and  immediate 
portion  of  all  who  die.  Yes,  it  were  far  safer  to  label 
upon  the  tomb,  "Death  is  an  eternal  sleep,"  than  to 
write  over  it,  "Death  is  the  broad  gate  to  heaven."  There 
is  something  in  the  thought  of  utter  extinction  repugnant 
to  the  feelings  even  of  the  most  depraved,  and  they  em- 
brace it  only  as  a  less  disagreeable  alternative  than  the 
idea  of  future  misery.  The  soul  "shrinks  back  upon 
itself,  and  startles  at  destruction."     But  the  promise  of 


SERMON  IX.  |(J£ 

instant  and  interminable  happiness,  addresses  itself  to  all 
the  instinctive  sympathies  of  the  human  being,  and  is 
therefore  calculated  to  become  the  most  fatal  instrument 
that  diabolical  ingenuity  ever  devised  for  the  ruin  of  our 
erring  race. — We  rejoice  that  there  is  a  native  and  an  un- 
conquerable energy  in  conscience,  which,  in  most  cases, 
will  impair  the  influence  of  this  pestilent  doctrine — that 
every  man  carries  that  within  his  bosom,  which  will 
sometimes  compel  him,  in  the  midst  of  business  and  of 
pleasure,  to  fear  the  retributive  judgments  of  his  Maker. 
And  we  thank  God,  that  he  has  taught  us  with  so  much 
perspicuity  in  his  word,  that  he  will  not  fail  to  dis- 
tinguish, after  death,  between  them  that  serve  him,  and 
them  that  serve  him  not — that  it  will  be  far  from  him,  as 
the  Judge  of  all  the  earth,  to  confound  the  righteous  and 
the  wicked. 

The  second  modification  of  the  doctrine  of  universal 
salvation,  is  by  far  the  more  plausible,  and  we  are  utterly 
astonished  that  any  should  have  abandoned  it  for  the  one 
which  we  have  just  mentioned.  According  to  this  scheme, 
the  wicked  are  to  endure  some  punishment  in  the  future 
world,  but  punishment  limited  in  duration,  and  designed 
to  prepare  them  for  ultimate  felicity. — Let  us  next  inquire 
how  far  such  a  view  of  the  subject  is  sustained  by  the 
dictates  of  reason,  and  the  representations  of  Scripture. 

The  asserters  of  universal  salvation,  have  invariably 
founded  their  system  on  mistaken  notions  relative  to  the 
divine  benevolence.  They  have  entirely  lost  sight  of  the 
justice  of  Deity — an  attribute  certainly  not  less  essential 
to  the  perfection  of  his  nature  than  goodness.  Now,  there 
is  one  remarkable  passage  in  the  Bible,  which,  had  it 
been  duly  attended  to,  would  have  been  enough  to  pre- 
vent any  fallacious  conceptions  with  regard  to  a  subject 
of  such  vast  importance.     When  Jehovah  passed  before 


162  SEKMON  IX. 

Moses  on  Sinai,  he  proclaimed  himself — "  the  Lord,  the 
Lord  God  merciful  and  gracious,  long-suffering  and  abun- 
dant in  goodness  and  truth,  keeping  mercy  for  thousands, 
forgiving  iniquity,  transgression,  and  sin'' — but,  lest  this 
detail  of  the  lovely  attributes  of  God  should  induce  us  to 
imagine  that  he  is  a  Being  whose  administration  is  carried 
on  irrespective  of  justice,  it  is  added  in  the  very  same  sen- 
tence— "and  that  will  by  no  means  clear  the  guilty, 
visiting  the  iniquity  of  the  fathers  upon  the  children, 
unto  the  third  and  fourth  generation."  Hence  we  learn 
that  mercy  can  never  be  extended,  on  the  part  of  God,  to 
the  violators  of  his  law,  in  a  manner  derogatory  to  the 
sacred  and  imperious  claims  of  justice.  Those  claims 
must,  in  every  instance,  be  fully  and  rigidly  satisfied. 
The  great  Ruler  of  the  universe  cannot  do  other  than 
right.  The  individual  who  founds  his  expectations  of 
future  felicity,  on  vague  notions  of  the  divine  benevo- 
lence, trusts  to  an  unstable  and  a  treacherous  basis,  which 
may  one  day  sink  from  beneath  him,  like  the  sudden  and 
tremendous  fall  of  an  Alpine  avalanche. 

In  contending  for  the  perpetuity  of  future  suffering,  we 
shall  not  take  the  ground  which  many  have  taken,  that 
sin  is  an  infinite  evil,  and  therefore  deserves  infinite  pun- 
ishment. Indeed,  it  appears  to  us  rather  unfortunate, 
that  such  a  ground  should  ever  have  been  assumed  by 
those  who  have  combated  the  doctrine  of  universal  sal- 
vation. We  shall  not,  however,  detain  you  with  a  dis- 
cussion of  this  intricate  subject.  We  are  afraid  that  we 
could  not  enter  on  a  discussion  of  this  kind,  without  ne- 
glecting the  counsel  of  the  apostle,  who  would  have  us  to 
"  avoid  foolish  questions.'' 

The  advocates  of  universal  salvation,  who  admit  that 
any  punishment  awaits  the  wicked  in  a  future  state,  con- 
tend that  such  punishment  will  be  wholly  of  a  corrective 


SERMON  IX. 


168 


kind — that  is,  designed  gradually  to  ameliorate  the  con- 
demned sinner,  and  lead  him  to  repentance  and  to  happi- 
ness. But  the  Scriptures,  in  our  apprel»ension,exiiihit  a  dif- 
ferent view  of  this  subject.  Tiiey  seem  to  us  to  represent  the 
sufferings  of  the  finally  impenitent  as  the  effect  of  the  di- 
vine displeasure  against  transgression — a  display  of  jus- 
tice on  the  part  of  the  august  Sovereign  of  the  universe. 
a  Vengeance  is  mine ;  1  will  repay,  saitii  tiie  Lord."  la 
anotiier  passage,  Jehovah  exclaims,  "  If  I  whet  my  glit- 
tering sword,  and  my  hand  take  hold  on  judgment,  1  will 
render  vengeance  to  mine  enemies,  and  reward  them  that 
hate  me."  Now,  we  would  inquire,  wiiether  these,  and 
similar  passages  in  which  we  read  of  God's  pouring  out 
his  fury  on  his  adversaries,  do  not  clearly  imply,  that  tlie 
infliction  of  vindictive  punishment  is  by  no  means  incon- 
sistent with  the  benignity  of  the  divine  perfections? 

But  more  than  this. — We  cannot  conceive,  that  there  is 
any  thing  in  the  nature  of  punishment  which  has  a  ten- 
dency to  lead  its  subject  to  sincere  and  effectual  peni- 
tence. We  can  easily  imagine,  that  torments  may  cause 
the  sinner  to  dread  and  to  hate  the  Being  from  wiiose 
hand  they  proceed.  But  we  see  not  how  they  can  beget 
in  his  soul  genuine  and  pungent  contrition  for  his  offences. 
This  kind  of  repentance  is  described  in  the  inspired  re- 
cord as  resulting  from  the  goodness,  not  the  vengeance,  of 
the  Lord.  What  human  father  ever  reclaimed  an  errins: 
son  by  penal  discipline  alone?  Kindness  and  severity 
judiciously  combined,  may  have  a  salutary  effect.  But 
mere  and  unmitigated  chastisement  will  only  tend  to 
break  down  the  spirit  of  a  child,  to  extinguish  the  sense 
of  shame  in  his  bosom,  and  thus  to  promote  his  ruin,  in- 
stead of  his  reform.  And  so,  in  the  future  world,  the 
malignity  and  exasperation  of  the  sufferer  must  increase 
in  a  direct  ratio  with  the  amount  and  intensity  of  the  woes 
which  are  heaped  upon  him. 


164  SERMON  IX. 

The  universalist  contends,  that  a  portion  of  our  race 
are  to  be  recovered  from  sin  and  misery,  through  the  in- 
strumentality of  penal  discipline  in  the  future  world. 
Now,  it  is  at  least  remarkable,  that  the  language  of  the 
New  Testament  in  reference  to  human  salvation,  seems 
to  be  wholly  unaccommodated  to  the  peculiar  circumstan- 
ces of  such  individuals.  Thus,  we  read,  ^^  By  grace  are 
ye  saved  through  faith ;''  but,  if  our  memory  serves  us, 
there  is  no  passage  which  says,  "  By  severity  are  ye  saved 
through  suffering."  Again,  the  apostle  writes,  "  Christ 
hath  redeemed  us  from  the  curse  of  the  law,  being  made 
a  curse  for  us;"  but  he  no  where  writes,  unless  we  are 
much  mistaken,  ''  Christ  hath  imposed  on  us  the  curse  of 
the  law,  intending  to  cast  us  down  to  hell  for  a  season 
when  we  die."  The  same  apostle  thus  expresses  himself, 
<^ Blessed  be  the  God  and  Father  of  our  Lord  Jesus 
Christ,  who  hath  blessed  us  with  all  spiritual  blessings 
in  heavenly  places  in  Christ;"  but  he  does  not  exclaim, 
"  Blessed  be  the  God  and  Father  of  our  Lord  Jesus 
Christ,  who  will  curse  us  with  all  spiritual  cursings  in 
infernal  places  in  Christ,  that  we  may  at  last  be  happy." 
Those  who  shall  be  elevated  to  honour  and  felicity, 
without  passing  through  the  ordeal  of  hell,  may  properly 
sing,  "  Unto  him  that  loved  us,  and  washed  us  from  our 
sins  in  his  own  blood,  be  glory  and  dominion  for  ever  and 
ever."  But  the  ransomed  prisoners  of  Tophet  will  have 
to  raise  a  very  different  song  throughout  eternity.  Their 
strains,  we  should  suppose — for  the  Scriptures  really 
leave  us  to  conjecture  on  the  subject — will  be  somewhat 
in  this  style:  *'Unto  him  that  damned  us,  and  purified 
us  from  our  sins,  in  the  devouring  fire  of  the  infernal  pit, 
be  glory  and  dominion  for  ever  and  ever." — Brethren,  we 
leave  you  to  pursue  this  argument  for  yourselves,  and  we 
venture  to  predict,  that  the  farther  you  advance,  the  more 


SERMON  IX.  165 

decided  and  irresistible  will  be  your  conviction,  that  there 
is  but  one  method  of  salvation,  and  that  is,  by  tlie  grace 
of  God,  through  the  atoning  death  of  his  Son,  and  the 
sanctifying  agency  of  his  Spirit. 

There  has  been  not  a  little  discussion  in  respect  to  the 
Hebrew  and  Greek  terms,  which,  in  the  common  transla- 
tion of  the  Bible,  are  rendered  everlasting,  eternal,  and 
for  ever.  It  has  been  strenuously  maintained,  that  these 
words  do  not  express  duration  absolutely  perpetual.  Tliat 
they  are  sometimes  applied  to  objects  whose  being  is 
limited  and  transitory,  is  the  basis  of  the  Universalist's 
argument.  Thus  we  read  of  "  everlasting  hills ;"  and  so 
we  are  told  that  "  the  earth  abideth  for  ever,"  and  that 
the  slave,  who,  as  a  token  of  his  willingness  to  continue 
in  servitude,  submitted  his  ears  to  the  awl  of  his  Jewish 
master,  became  thereby  bound  to  serve  him  "  for  ever." 

Now,  we  shall  at  once  concede,  that  the  original  terms 
for  "everlasting,"  "eternal,"  and  ^^for  ever,"  do  not  al- 
ways express  duration  strictly  interminable.  Neither  do 
the  English  words.  The  poet,  for  instance,  speaks  of 
the  mountain  whose  summit  "is  white  with  eternal  snows.'' 
And  what  does  he  mean,  when  he  thus  speaks?  Why 
simply  this,  that  the  snow,  instead  of  disappearing  before 
the  suns  of  summer,  continues  throughout  the  entire  year. 
In  like  manner,  by  the  "  everlasting  hills,"  of  which  men- 
tion is  made  in  the  Bible,  we  are  to  understand  hills 
whose  existence  is  co-extensive  with  that  of  the  globe  on 
which  they  are  erected.  They,  as  well  as  the  snow,  are 
styled  "  everlasting,"  because  they  are  to  last  as  long  as 
it  is  possible,  in  the  nature  of  things,  that  they  should  last. 

But  although  the  Hebrew  and  Greek  terms  for  "  ever- 
lasting," "eternal,"  and  "for  ever,"  are  sometimes  used 
in  reference  to  objects  of  limited  existence,  they  are  also 
employed,  in  numerous  cases,  to  express  duration  that 

19 


166  9RRM0N  IX. 

can  never  come  to  a  close.  For  example,  these  epithets 
are  applied  to  the  being  of  the  Deity  himself.  Thus,  we 
read,  that  "Abraham  planted  a  grove  in  Beer-sheba, 
and  called  there  on  the  name  of  the  Lord,  the  everlast- 
ing Gou."  Again,  "  Hast  thou  not  known,  hast  (hou  not 
heard,  that  the  everlasting  God,  the  Creator  of  the 
ends  of  the  earth,  fainteth  not,  neither  is  weary?"  More- 
over, Jehovah  is  styled,  "  the  king  eternal,  immortal, 
and  invisible."  The  same  terms  are  likewise  used  to 
denote  the  perpetuity  of  future  blessedness.  Thus  it  is 
said,  "And  these  (the  wicked)  shall  go  away  into  ever- 
lasting punishment,  but  the  righteous  into  life  eter- 
nal." Now  on  this  passage  it  is  particularly  worthy  of 
remark,  that  the  Greek  terms  rendered  by  the  two  English 
words,  "  everlasting"  and  "  eternal,"  are  one  and  the 
same.  Hence  we  must  infer,  that  the  happiness  of  hea- 
ven, and  the  misery  of  hell — the  joys  of  the  redeemed, 
and  the  agonies  of  the  lost — are  to  continue  throughout 
equal  periods  of  time.  It  appears  to  us  that  there  is  no 
avoiding  this  conclusion. 

Let  us,  however,  consent  to  waive,  for  the  sake  of  ar- 
gument, all  those  passages  of  Scripture  in  which  the  terms 
in  question  occur,  and  then  see  if  we  cannot  find  other 
passages,  to  which  no  ambiguity  can  possibly  be  imputed. 
And  first,  we  might  insist  on  our  present  text — "He  that 
believeth  not  the  Son,  shall  not  see  life;  but  the  wrath  of 
God  abideth  on  him."  This  solemn  declaration  of 
Christ,  the  faithful  and  true  Witness,  certainly  implies 
that  the  punishment  of  unbelief  is  to  be  perpetual.  The 
New  Testament,  too,  exhibits  negative  language  on  the 
subject  of  future  sufferings,  wholly  incompatible  with  the 
idea  that  such  sufferings  shall  ever  end.  Thus  the  Sa- 
viour informs  us,  that  the  wicked  shall  be  consigned  to 
hell,  "  where  their  worm  dieth  not,  and  their  fire  is  not 


SERMON  IX.  Ig-y 

quenched."  He  tells  us  also,  that  when  the  Proprietor 
of  the  universe  shall,  at  the  last  day,  send  forth  his 
reapers,  for  the  purpose  of  collecting  his  harvest,  "He 
will  gather  his  wheat  into  the  garner,  and  will  burn  the 
chaflF  with  unquenchable  fire."  The  Universalist,  it 
will  be  observed,  understands  by  "unquenchable  fire,"  in 
this  place,  fire  that  is  to  be  quenched.  Again,  '^Not 
every  one  (exclaimed  the  Redeemer)  that  saith  unto  me, 
Lord,  Lord,  shall  enter  into  the  kingdom  of  heaven." 
On  another  occasion,  we  find  him  thus  addressing  the  Jews 
— "Ye  shall  die  in  your  sins,  and  whither  I  go  ye  can- 
not come."  The  Son  of  God  likewise  speaks  of  some, 
"  whose  end  is  to  be  burned."  Such  an  expression,  it 
has  been  well  observed,  clearly  denotes,  that  the  final 
condition  of  the  unhappy  individuals  alluded  to,  is  to  be 
a  state  of  burning.  Moreover,  we  read,  that  after  the 
general  judgment  it  will  be  said,  "He  that  is  unjust,  let 
him  be  unjust  still  ;  and  he  that  is  filthy,  let  him  be 
filthy  STILL."  This  language,  naturally  interpreted,  con- 
veys the  idea,  that  a  period  is  approaching,  when  deli- 
very from  the  guilt,  and  recovery  from  the  pollution,  of 
sin,  shall  be  no  longer  possible.  Of  course  it  inculcates 
the  perpetuity  of  future  misery. 

We  come  now  to  consider  one  of  the  most  plausible  of 
the  arguments  by  which  the  doctrine  of  universal  salva- 
tion has  been  defended.  It  has  been  said,  that  the  for- 
giveness of  men  by  God,  after  the  judgment,  may  be 
compared  to  the  pardon  of  criminals  who  have  been  tried, 
and  found  guilty  of  violating  some  human  law.  The 
power  of  conferring  such  pardon,  we  know,  is  generally 
vested  in  the  executive  departments  of  earthly  govern- 
ments. And  why,  it  has  been  asked,  may  we  not  sup- 
pose that  a  similar  prerogative  belongs  to  the  supreme 
Ruler  of  the  universe? 


Igg  SERMON  IX. 

la  entering  on  the  consideration  of  this  argument,  we 
may  take  the  opportunity  to  say,  that  not  a  few  en- 
lightened and  benevolent  men  have  doubted  the  expe- 
diency of  giving  to  any  magistrate  the  power  of  staying 
the  execution  of  law  against  a  convicted  malefactor.  It 
would  certainly  be  better  for  society,  if  such  a  power 
were  never  exercised,  unless  in  cases  of  a  very  extraor- 
dinary kind.  When  it  is  known  that  the  demands  of 
justice  are  inexorable — that  there  is  no  possibility  of  es- 
cape from  tiie  penalty  of  transgression — a  restraint  is 
imposed  on  the  vicious  portion  of  mankind,  which,  under 
different  circumstances,  cannot  exist. 

With  this  preliminary  observation^,  we  shall  go  on  to 
show  that  there  is  far  less  force  in  the  argument  which 
we  have  mentioned,  than  most  persons  would  at  first 
imagine. 

Why  is  it  that  the  power  of  pardon  is  lodged  with  the 
executive  of  human  governments?  We  answer,  in  order 
to  remedy  the  imperfections  of  laws,  which  cannot  be 
adapted  to  the  circumstances  of  every  particular  case  that 
may  occur;  or,  with  a  view  to  provide  for  sudden  and 
extraordinary  emergencies.  The  exercise  of  this  power 
is,  indeed,  discretionary  with  the  chief  magistrate.  But 
it  is  always  presumed  that  he  Avill  not,  except  for  what 
he  deems  good  and  sufficient  reasons,  extend  his  lenity 
to  the  criminal  who  has  been  regularly  tried,  and  justly 
convicted.  If  he  should,  without  such  reasons,  and  from 
a  mere  impulse  of  sympathy,  arrest  the  execution  of  a 
violated  law,  he  betrays  a  degree  of  weakness  unbefitting 
his  elevated  and  responsible  station,  and  abuses  the 
authority  with  which  he  is  clotlied. 

Let  us,  then,  examine  for  a  single  moment,  the  various 
cases  in  which  the  pardon  of  an  offender  in  human  so- 
ciety may  appear  adviseable,  and  then  inquire  whether 
similar  cases  can  occur  in  the  divine  government. 


SKKMON  IX.  jgg 

First,  laws  framed  by  short-sighted  and  fallible  men, 
must  always  be  more  or  less  imperfect.  If,  when  they 
were  enacted,  they  seemed  expedient,  and  it  was  hoped 
that  their  operation  would  be  salutary,  yet  experience 
may  not  realize  the  anticipation.  In  an  emergency  of 
this  kind,  the  chief  magistrate  might  tiiink  it  his  duty  to 
exercise  the  prerogative  of  clemency  with  which  he  is  in- 
vested. But  no  such  case,  it  is  very  certain,  can  present 
itself  in  the  government  of  God.  His  laws  are  the  offspring 
of  infinite  wisdom.  They  were  enacted  by  One  to  whom 
the  future  is  as  clearly  and  fully  known  as  the  past. 

Again,  the  executive  of  human  government  may  be  in- 
duced to  exercise  the  prerogative  of  pardon,  for  reasons 
like  the  following,  viz.  Tlie  trial  of  the  person  condemn- 
ed may  have  been  marked  by  some  illegality  or  infor- 
mality ;  the  witnesses  may  not  have  been  competent  or 
credible;  the  judges  may  have  been  hasty  and  incorrect 
in  their  decisions  :  popular  prejudice  may  have  exerted  an 
undue  influence  on  the  jury  ;  or,  circumstances  may  iiave 
been  brought  to  light,  after  the  close  of  the  trial,  to  palliate 
the  guilt  of  the  accused,  or  even  to  furnish  strong  pre- 
sumption of  his  innocence.  But  every  one  must  at  once 
discern,  that  no  such  reasons  for  the  pardon  of  condemned 
sinners,  can  be  relevant  in  the  perfect  government  of  that 
God,  who  is  intimately  acquainted  with  the  entire  moral 
history  of  every  human  being. 

A  third  case  may  be  imagined,  in  which  the  executive 
might  think  proper  to  interpose  his  prerogative  of  forgive- 
ness. The  execution  of  the  laws  may  be  attended  with 
danger  to  the  community.  The  criminal  may  be  connected 
with  families  of  wealth  and  influence,  and  his  friends, 
rising  up  in  his  behalf,  may  demand  his  pardon.  His 
fate  may  be  so  linked  with  the  interests  and  the  hopes  of 
a  formidable  faction,  as  to  render  his  release  from  justice 


170 


SERMON  IX. 


a  measure  of  political  expediency.  But  is  there,  we  ask, 
a  possibility  of  the  like  emergency  occurring  to  hinder 
the  execution  of  the  divine  laws?  Tell  us,  has  God  any 
thing  to  dread  from  the  resentment  of  friends,  or  the  vio- 
lence of  party  feelings,  when  lie  signs  the  death-warrant 
of  a  convicted  offender?  Surely  not.  His  power  is  iniinile. 
Yes,  and  were  millions  upon  millions  of  sinners  through- 
out the  universe  to  combine,  and  present  themselves, 
in  haughty  and  menacing  array,  before  his  throne,  de- 
manding the  forgiveness  of  some  brother  culprit,  he  would 
only  laugh  at  their  puny  insolence,  and  reiterate  with  ten- 
fold sternness  and  vehemence,  his  mandate,  "Let  justice 
have  its  course." 

But  we  need  pursue  this  subject  no  farther  at  present. 
Enough,  it  may  be  presumed,  has  been  said  to  convince 
you  all,  that  in  respect  to  the  extension  of  pardon  to  con- 
demned criminals,  no  analogy  can  be  conceived  to  subsist 
between  human  governments  and  the  divine  government. 

A  further,  and,  we  think,  a  decided  objection  to  the 
doctrine  of  universal  salvation,  arises  from  its  injurious 
tendency  as  a  practical  principle.  What  possible  good, 
we  should  like  to  know,  can  result  to  men  as  individual 
or  social  beings,  from  this  doctrine  ?  Is  it  calculated  to 
render  them  better,  or  worse?  Will  it,  in  any  way,  pro- 
mote the  cause  of  virtue,  or  contribute  to  the  advance- 
ment of  piety  ?  Who  can  expect,  that  those  who  hope 
ultimately  to  enjoy  the  favour  of  the  supreme  Being,  no 
matter  what  may  be  their  character  and  conduct  on  earth, 
will  be  likely  to  abandon  the  pursuits  of  sin,  and  lead  an 
upright,  a  temperate  and  a  devout  life  ?  Is  it  not  much 
more  probable — much  more  consonant  with  the  usual  or- 
der of  things — that  men,  relieved  from  the  apprehension 
of  endless  wo,  as  the  consequence  of  their  transgressions, 
will  give  themselves  up  to  the  dominion  of  their  passions. 


SERMON  IX.  174 

determined  not  to  forego  present  indulgence  on  account 
of  some  years  of  future  misery  ?  And  is  it  not  an  unde- 
niable fact,  that  the  believers — yes,  and  with  few  excep- 
tions, the  preachers — of  universal  salvation,  generally  ex- 
hibit a  tenour  of  deportment  little  conformable  to  the  pre- 
cepts and  the  spirit  of  the  New  Testament?  They  act 
out  their  principles,  and  dreading  no  punishment  hereaf- 
ter, or,  at  any  rate,  punishment,  which  compared  to  a 
succeeding  eternity  of  bliss,  does  not  deserve  the  name, 
they  are  prepared  to  assume,  as  the  polar  star  of  their 
earthly  career,  the  Epicurean  maxim,  "  Let  us  live  while 
we  live."  No  sensible  man,  not  absolutely  lost  to  vir- 
tue, would  wish  his  wife,  his  daughter,  or  his  son  to  be 
an  universalist. 

We  close  our  argument  with  one  more  brief  remark. 
Of  the  two  doctrines — that  which  asserts,  and  that  which 
denies,  the  eternity  of  future  punishment — one  must  ne- 
cessarily be  erroneous.  The  schemes  are  directly  op- 
posed, and,  of  course,  both  cannot  be  true.  Allow  us, 
then,  to  put  the  question,  Which  of  these  opinions  is 
the  safer  one?  To  believe  in  the  perpetuity  of  future 
suffering,  even  should  the  tenet  be  unfounded,  can  be  at- 
tended, so  far  as  we  see,  with  no  disastrous  consequen- 
ces. But  to  believe  in  universal  salvation,  and,  on  this 
ground,  neglect  the  means  of  securing  an  interest  in 
Christ,  may  undo  the  human  soul  for  ever! 

Brethren,  we  must  not  leave  you  to-day,  without  dis- 
tinctly reminding  you,  that  it  is  ftir  from  being  enough  to 
have  a  theoretical  conviction  of  the  truth  on  which  we 
have  now  insisted.  We  know  not,  that  any  of  you  are 
speculative  universalists.  But  we  may  be  sure,  that  some 
of  you  are  practical  universalists.  You  may  not  profess 
to  think,  that  all  men  eventually  shall  be  saved.  But  you 
live  as  if  you  thought  so.     Permit  us,  then,  to  urge  upon 


172  SERMON  IX. 

your  consciences,  the  solemn  declaration  of  our  Lord  in 
this  text.  He  here  affirms,  in  language  the  clearest  and 
most  express,  that  every  individual  who  believes  not  on 
the  Son  of  God,  shall  be  wretched  throughout  eternity. 
On  such  an  individual  the  wrath  of  Jehovah  must  abide. 
Each  moral  agent  in  this  congregation  who  dies  in  im- 
penitence and  unbelief,  must  bid,  not  only  a  long,  but  a 
final  adieu  to  peace  and  happiness.  How  powerful  the 
motive  which  hence  arises  to  a  virtuous  and  pious  life ! 
Some,  we  are  aware,  pretend,  that  a  religion  which 
seeks  to  impel  men  to  duty,  by  menaces  of  endless  wo, 
makes  too  broad  and  direct  an  appeal  to  the  selfishness 
of  human  nature.  But  a  similar  objection  lies,  in  all  its 
force,  against  a  religious  system  which  should  seek  to  al- 
lure men  to  duty  simply  by  promises  of  imperishable 
felicity.  The  fact  is,  that  the  dread  of  evil,  and  the  de- 
sire of  good,  are  virtually  the  same  principle.  Nor  is 
there  any  impropriety  in  appealing  to  this  principle,  when 
we  attempt  to  enforce  the  requisitions  of  the  gospel. 
The  apostle  Paul,  "  knowing  the  terrors  of  the  Lord,'' 
endeavoured  to  "  persuade  men."  And  what  he  did,  let 
no  succeeding  preacher  of  the  cross  hesitate  to  do.  We 
pray  you,  therefore,  dear  hearers,  to  flee  from  the  wrath 
to  come,  by  believing,  and  that  without  delay,  on  the  Son 
of  God.  O  !  neglect  not  this  golden  opportunity  of  escape 
from  eternal  misery.  You  are  now  invited  to  secure  an 
interest  in  Jesus  Christ,  the  only  Saviour  of  sinners. 
Accept  the  invitation,  and  you  shall  be  happy  for  ever. 
Reject  the  invitation,  and  you  shall  not  see  life,  but  the 
wrath  of  God  must  abide  upon  you.  Such  is  the  fearful 
alternative.  We  here  leave  you  to  your  choice.  The 
responsibility  is  your  own.  Whatever  may  be  the  result, 
the  justice  of  Jehovah  is  clear,  and  every  virtuous  intelli- 
gence in  the  universe  shall  approve  his  sentence. 


SERMOIV  X. 


LUKE  X.  43. 


«  But  one  thing  is  needful;  and  Mary  hath  chosen  that  good  part  which  shall  not 
be  taken  away  from  her." 

The  occasion  which  led  to  the  utterance  of  these  words 
on  the  part  of  our  divine  Lord— for  they  are  his— may  be 
briefly  stated.— As  he  was  going  about  doing  good,  he 
arrived  at  a  place  not  very  distant  from  Jerusalem.  This 
was  the  village  of  Bethany,  about  two  miles  east  of  the 
sacred  city,  in  which  Mary  and  Martha,  and  their  bro- 
ther Lazarus,  resided.     From  what  is  to  be  gathered  out 
of  the  New  Testament  respecting  this  interesting  family, 
it  has  been  conjectured,  that  Martha  was  a  widow,  witli 
whom  her  brother  and  sister,  both  unmarried,  lived.    An 
intimacy  and  a  mutual  attachment  seems  to  have  sub- 
sisted between  the  Saviour  and  them,  and  he  was  more 
than  once  their  visitant  and  guest.     In  the  instance  now 
before  us,  a  circumstance  occurred,  developing  the  respec- 
tive characters  of  the  two  sisters.     Jesus  appears  to  have 
commenced,  soon  after  entering  the  house,  an  address  to 
those  who  were  present^for  numbers  always  followed 
his  footsteps— on  the  momentous  things  pertaining  to  the 
kingdom  of  God.    It  was  his  uniform  practice,  we  know, 
to  speak  a  word  in  season,  as  often  as  the  opportunity 
was  afl:orded,  to  all  who  were  disposed  to  become  his 
auditors.  Mary,  it  would  seem,  took  a  seat  near  to  him,  and 
listened  Nvith  profound  attention,  to  the  instructive  lessons 
that  emanated  from  his  lips.     In  the  mean  time  Mar- 

20 


171  SERMON  X, 

tlia  was  deeply  immersed  in  household  duties,  striving  to 
evince  her  respect  and  affection  for  the  Messiah,  by  ex- 
hibiting a  sumptuous  meal  for  his  entertainment.  Thus 
busily  employed,  her  mind  was  distracted  with  a  variety 
of  cares,  and  she  could  not  help  betraying  the  peculiar 
weakness  incident,  in  such  an  emergency,  even  to  the 
gentlest  female  nature.  Although  in  the  presence  of  her 
Redeemer,  she  was  unable  to  preserve  that  equanimity 
which  is  so  frequently  lost  amid  the  multiplicity  of  do- 
mestic concerns.  Chagrined  that  Mary  sat  at  ease,  and 
did  not  contribute  to  lighten  her  burden,  she  had  so  little 
self-command,  as  to  disregard  every  dictate  of  propriety, 
and  prefer  a  pitiful  complaint  about  the  matter  to  their 
distinguished  Friend.  "  Lord,''  said  she,  ^^dost  thou  not 
care,  that  my  sister  hath  left  me  to  serve  alone?  bid  her, 
therefore,  that  she  help  me."  This  peevish  and  highly 
unbecoming  remark  drew  from  Jesus  a  reproof  which 
Martha  herself,  in  a  cooler  interval,  must  have  been  con- 
scious was  deserved.  We  are  told  by  the  sacred  histo- 
rian, that  he  answering  "  said  unto  her,  Martha,  Martha" 
— this  repetition  of  the  name  rendered  the  rebuke  which 
it  prefaced  still  more  pointed — ^^thou  art  careful  and 
troubled  about  many  things."  Then  follows  the  text : 
"  But  one  thing  is  needful ;  and  Mary  hath  chosen  that 
good  part  which  shall  not  be  taken  away  from  her." 

The  reader  of  this  passage,  w^ho  follows  only  his  own 
common  sense  in  ascertaining  its  import — and  a  better 
guide  is  seldom  to  be  had — imagines,  that  he  fully  under- 
stands its  scope  and  design.  He  conceives,  that  Jesus 
here  represents  religion — the  care  of  the  soul — as  the  one 
thing  needful,  and  further  teaches,  that  this  thing,  or,  in 
other  words,  the  blessings  which  it  confers,  shall  not  be 
taken  away  from  those  who  make  it  their  deliberate  and 
constant  choice.     But — wonderful  to  relate — there  are 


SERMON  X.  175 

those  who  confidently  aflirm,  that  an  enth'ely  dilVereut 
explanation  is  to  be  given  of  the  text.  Tiiey  gravely  in- 
form us,  that  the  object  of  the  Saviour,  in  wliat  lie  said, 
was  merely  to  excuse  Mary  from  aiding  lier  sister,  by 
assuring  Martha  that  he  liad  no  desire  for  so  great  a  va- 
riety of  dishes  as  she  was  ambitious  of  preparing,  and 
would  be  perfectly  contented  >vith  a  plain  and  frugal 
meal,  such  as  could  be  most  easily  provided.  According 
to  the  views  of  these  deep-searching  expositors,  the  lan- 
guage of  our  Lord  may  be  paraphrased  in  this  manner : 
"  One  dish  will  be  quite  enough.  I  ask  for  no  more. 
Mary  has  done  well  in  preferring  a  seat  near  to  me, 
where  she  may  enjoy  the  benefit  of  my  instructions,  to 
uniting  with  you  in  the  vexatious  cares  of  culinary  occu- 
pations. The  part  which  she  has  chosen,  is  a  wise  and 
good  one,  and  shall  not  be  taken  away  from  her.  Let 
her  therefore  sit  still,  and  hear  what  1  am  saying.''  Of 
this  exposition,  notwithstanding  the  plausibility  with 
which  some  ingenious  writers  have  endeavoured  to  invest 
it,  we  must  unhesitatingly  assert,  that  it  is  truly  what  the 
judicious  and  pious  Matthew  Henry  styles  it,  "a  low" 
and  "  forced  construction  put  upon"  the  passage. 

The  Saviour,  then,  here  teaches  us  that  there  is  one 
thing  which  is  emphatically  needful.  What  this  one 
thing  is,  may  be  inferred  with  sufficient  clearness  from 
the  second  clause  of  the  text,  where  he  speaks  of  Mary's 
having  chosen  the  good  part  which  should  not  be  taken 
away  from  her.  A  comparison  of  the  two  members  of 
the  sentence  leads  to  the  conclusion,  that  the  "one  thing 
needful"  is  the  same  with  the  good  jjavt  which  Mary  had 
chosen.  Now  we  have  already  seen  what  her  choice  was. 
She  preferred  spiritual  to  temporal  concerns.  She  deem- 
ed it  better  to  sit  at  the  feet  of  her  Lord,  and  imbibe  the 
heavenly  lessons  which  he  delivered,  than  to  lose  the 


176  SERMON  X. 

golden  opportunity  which  his  presence  afforded,  of  be- 
coming more  "wise  unto  salvation/'  by  withdrawing 
from  his  company,  and  busying  herself  about  matters 
comparatively  trivial.  She  acted  judiciously.  Her  con- 
duct was  commendable.  It  deserves  universal  imitation. 
The  same  thing  which  was  pre-eminently  needful  for  her, 
is  equally  so  for  every  human  being.  In  short,  to  adopt 
the  first  lines  of  a  well-known  hymn — 

"Religion  is  the  chief  concern 
Of  mortals  here  below." 

We  must  not,  however,  infer  from  the  language  of  our 
Lord  on  this  occasion,  that  the  concerns  of  our  souls  can- 
not be  adequately  attended  to  without  the  neglect  of  our 
secular  occupations.  There  is  no  warrant  in  the  text 
before  us,  nor  in  any  other  portion  of  the  inspired  record, 
for  such  an  exclusive  and  absorbing  attention  to  the  busi- 
ness of  religion,  (momentous  and  all-important  though  it 
is,)  as  incapacitates  us  for  the  discharge  of  inferior  duties. 
In  fact,  religion  itself  is  not  only  neglected,  but  outraged, 
by  those  who  would  make  it  a  cloak  for  indolence,  seek- 
ing to  excuse  themselves  from  temporal  pursuits,  under 
the  pretence  that  their  minds  are  too  deeply  engrossed 
with  transactions  of  a  spiritual  nature.  In  this  sense, 
there  is  certainly  such  a  thing  as  being  "righteous  over- 
much." In  seasons  of  high  religious  excitement,  indivi- 
duals, and  perhaps  females  more  particularly,  are  liable 
to  be  carried  beyond  the  bounds  of  moderation,  and  to 
dissipate  their  thoughts  and  their  time  in  a  round  of  al- 
most uninterrupted  attendance  on  the  exercises  of  public 
and  social  devotion.  This  circumstance  is  one  of  those 
which  unhappily  have  furnished  some  ground  for  the  re- 
proach which  scoffers  have  attempted  to  bring  upon  what 
are  called  "revivals."  These  are  undoubtedly  great 
blessings  to  the  sections  of  the  church  to  which  they  are 


SERMON  X.  177 

vouchsafed.  But,  like  all  the  other  bounties  of  heaven 
lavished  on  a  corrupt  world,  they  are  alloyed  in  some  de- 
gree with  the  noxious  efi'ects  of  human  infirmity.  Breth- 
ren, it  is  certain,  as  Solomon  has  told  us,  that  "  there  is 
a  season  for  every  thing;"  and  you  may  readily  discern 
that  Martha  was  censured  by  her  Redeemer,  not  because 
she  was  careful  about  the  affairs  of  her  family,  but  be- 
cause she  suffered  them  to  exercise  an  improper  ascen- 
dency over  her  mind  on  an  extraordinary  occasion,  when 
the  great  "  Teacher  come  from  God"  was  in  her  house, 
and  an  opportunity  of  religious  improvement  was  pre- 
sented, such  as  she  might  rarely  again  enjoy.  On  the 
same  ground,  Mary  was  commended  for  not  allowing  an 
ill-timed  anxiety  in  relation  to  household  concernments, 
to  force  her  from  the  company  of  Him,  "  who  spake  as 
never  man  spake." 

But  the  point  now  adverted  to,  is  one  on  which  it  is  not 
necessary  to  be  very  prolix.  The  opposite  error  is  by  far 
more  common,  as  well  as  more  generally  dangerous.  It 
happens  comparatively  seldom,  that  men  neglect  the  con- 
cerns of  time  for  those  of  eternity.  Frequently,  however, 
do  we  see  them  neglecting  the  concerns  of  eternity  for 
those  of  time.  The  case  of  Martha  is  less  rare  than  that 
of  Mary.  We  would  not,  indeed,  be  understood  as  inti- 
mating by  this  remark,  that  Martha  was  not  a  truly  pious 
woman,  for  we  believe  that  on  the  whole  she  was.  Our 
object  is  simply  to  say,  that  her  conduct  in  being  "care- 
ful and  troubled  about  many  things,"  is  more  in  accord- 
ance with  the  way  of  the  multitude,  than  that  of  Mary, 
who  pursued  just  the  opposite  course.  It  is  not  to  be 
denied,  that  the  cares  of  the  world  steal  away  even  from 
the  best  of  Christians,  a  portion  of  that  time  which  should 
have  been  devoted  to  the  performance  of  the  duties  having 
the  Deity  immediately  for  their  object.     The  petty  con- 


178  SERMON  X. 

cerns  of  life — the  thousand  little  items  continually  recur- 
ring in  the  transaction  of  domestic  affairs, — too  often 
interfere  with  our  religious  exercises,  and  thwart  our 
pious  resolves.  This  ohservation  is  emphatically  true 
in  respect  to  females ;  or,  at  least  in  respect  to  those 
females,  who,  like  Martha,  occupy  the  arduous  post 
of  housekeeper.  They  are  so  frequently  '^  cumbered," 
or  as  the  original  term  literally  implies,  "  distracted 
with  much  serving" — they  are  subject  to  such  various 
and  nameless  vexations  arising  from  the  perverseness 
of  servants,  and  similar  causes,  that  they  cannot  but 
realize  the  difficulty  (insuperable,  were  it  not  for  the  all- 
sufficient  grace  of  God)  of  combining,  with  a  due  attention 
to  inferior  duties,  a  paramount  regard  for  the  "  one  thing 
needful."  It  is  an  easy  matter  to  smile  at  these  peculiar 
trials  of  the  female  sex ;  and,  perhaps,  a  moderate  share 
of  judicious  satire  will  be  taken  in  good  part,  and  can  do 
them  no  harm.  But  we  should  always  remember,  that 
the  difficulties  with  which  they  have  to  contend  are  real, 
and  the  profoundest  philosopher  of  the  age  has  averred, 
that  "  it  is  no  small  panegyric  of  woman  to  be  mistress  of 
herself,  though  China  fall." 

We  have  said,  that  religion  is  represented  by  our 
Lord,  in  the  text,  as  the  "  one  thing  needful."  And  surely 
it  deserves  to  be  thus  represented.  Even  if  we  were  to 
look  no  higher  than  to  its  influence  on  the  character  and 
condition  of  man  here  below,  we  should  perceive  much 
that  serves  to  demonstrate  its  supreme  importance — its 
transcendent  value.  That  it  is  the  source  of  many  tempo- 
ral blessings,  may  be  confidently  affirmed.  Indeed,  this 
truth  seems  to  be  indirectly  asserted  by  the  Saviour  him- 
self, when  he  says,  ^'Seek  first  the  kingdom  of  God  and 
his  righteousness,  and  all  these  things  shall  be  added 
unto  you ;"  where  the  expression,  "  all  these  things," 


SKRMON  X. 


179 


refers,  as  may  easily  be  seen  from  the  context,  to  such 
comforts  as  are  contemplated  in  the  questions,  "What 
siiall  we  eat?  what  shall  we  drink?  and,  wherewithal 
shall  we  be  clothed?"  The  apostle  Paul  expressly  as- 
sures us,  that  "godliness  is  profitable  unto  all  things, 
having  the  promise  of  tlie  life  that  noic  is,  and  of  that 
whicii  is  to  come."  The  Proverbs  of  Solomon,  too, 
abound  with  passages  of  the  same  tenour.  For  example, 
speaking  of  wisdom^  his  language  is,  "'  Length  of  days  is 
in  her  right  hand,  and  in  her  left  hand  riches  and  ho- 
nour." It  is  true,  that  some  consider  passages  of  this 
kind  as  figurative  allusions  to  spiritual  blessings.  But 
we  are  persuaded  that  they  may  likewise  be  understood 
literally.  And  we  moreover  believe,  that  both  reason 
and  experience  will  bear  us  out  in  the  assertion,  that  the 
general  tendency  of  pure  and  undefiled  religion  is  to  pro- 
mote the  real  happiness  of  man  even  in  this  world.  It 
preserves  him  from  those  evils  which  attend  the  unre- 
strained indulgence  of  the  appetites  and  passions — it  pro- 
cures for  him  the  esteem  and  confidence  of  the  community 
in  which  he  moves — it  lends  dignity  and  value  to  all  the 
innocent  joys  of  life. 

But  religion,  viewed  in  relation  to  man  as  a  candidate 
for  eternity,  is  emphatically  the  "  one  thing  needful." 
Much  might  be  said  in  support  of  this  position.  AVe 
tiiink,  however,  that  its  soundness  will  be  suflBciently  il- 
lustrated and  evinced,  if  we  consider,  for  a  single  moment, 
that  the  duties  which  religion  prescribes,  and  the  blessings 
whicli  itconfers  and  promises,  are  precisely  accommodated 
to  the  condition  and  the  wants  of  our  race. 

Let  us  first  look  at  the  duties  of  religion.  These, 
though  multifarious,  may  be  conveniently  reduced  to 
three:  viz.  Hejpentance,  Faith,  and  general  obedience  to 
the  revealed  will  of  heaven. 


180  SERMON  X 

Repentance.  And  who  can  doubt,  that  is  a  duty  which 
it  is  eminently  fitting  for  man  to  perform?  Is  he  not  a 
sinner  ?  Has  he  not  broken  the  law  of  his  Maker,  written 
on  his  heart,  and  faithfully  interpreted  by  conscience?  Has 
he  not  also  violated  that  fuller  and  brighter  announcement 
of  Jehovah's  will,  which  the  sacred  volume  exhibits?  And 
how,  under  such  circumstances,  can  he  enjoy  any  thing  like 
peace  and  happiness,  until  he  has  learned  to  contemplate 
his  past  conduct  in  its  true  light,  as  deeply  offensive  to  the 
divine  majesty,  and  has  formed  the  fervent  resolution  to 
spend  the  residue  of  his  career  on  earth  in  a  very  differ- 
ent manner?  Is  it  not  becoming,  that  his  heart  should 
bleed  with  sorrow  for  the  transgressions  which  he  has 
committed  ?  Is  it  not  right,  that  tears  of  penitence  should 
flow  in  torrents  from  his  eyes  ?  What  can  be  more  need- 
ful than  the  contrition  which  the  Scriptures  enjoin? 
Who  does  not  feel,  that  the  offender  against  heaven  never 
acts  with  so  much  propriety  and  grace,  as  when,  over- 
whelmed with  a  sense  of  guilt,  he  falls  prostrate  before 
the  throne  of  the  Most  High,  and  exclaims  in  the  language 
of  Job,  "I  abhor  myself,  and  repent  in  dust  and  aslies?" 

Another  duty  of  religion  is  Faith.  And  surely  this 
duty  is  one  peculiarly  fitted  to  the  situation  of  man  as  a 
culprit,  all  whose  hopes  of  mercy  must  rest  on  the  friend- 
ly offices  of  a  Redeemer.  He  is  wholly  unable  to  save 
himself.  No  oblation  which  he  can  carry  to  the  altar  of 
heaven  will  expiate  his  guilt.  He  can  be  accepted  at  the 
bar  of  Jehovah  only  in  virtue  of  the  merits  of  Jesus 
Christ.  Of  course  he  must  rely  implicitly  and  entirely 
on  those  merits  as  a  ground  of  salvation.  So  that  the 
leading  injunction  of  the  New  Testament,  believe,  is 
exactly  suited  to  the  present  condition  of  man. 

Obedience  to  the  whole  revealed  will  of  heaven  is  a 
third  duty  of  religion.    The  fitness  of  this  duty  results 


SERMON  X.  181 

from  the  relation  subsisting  between  every  created  l)eing 
and  the  great  Creator.     It  is  unquestionably  proper,  that 
the  thins  formed  should  submit  to  the  control  and  fulfil 
the  pleasure  of  Him  who  formed  it.  And  still  more  right 
and  reasonable  must  this  subserviency  appear,  when  we 
reflect,  that  God  requires  of  us  nothing  but  what  is  calcu- 
lated to  promote  our  own  advantage.     In  keeping  his 
commandments  there  is  an  exceeding  great  reward.     In 
yielding  to  his  exactions,  we  pursue  the  course  most  truly 
and  permanently  profitable  to  ourselves.     For  example, 
if  we  advert  to  that  class  of  his  precepts  which  may  be 
arranged  under  the  general  head  of  self-denial^  and  to 
V  hich  the  mind  undisciplined  by  virtue  and  piety,  is  al- 
ways most  ready  to  demur,  we  shall  discover,  on  due  ex- 
amination, that  they  have  a  direct  tendency  to  diminish 
the  evils  of  the  present,  and  to  mature  the  human  being 
for  the  enjoyments  of  a  future  state.     They  are  exactly 
what  be  needs  to  preserve  him   from  degradation  and 
misery  in  a  world,  where  temptations  so  many  and  so 
powerful  beset  every  moment  of  his  life — every  step  of  iiis 
career.     While  they  appear  to  bring  him  under  a  jjegree 
of  restraint,  their  real  effect  is  to  lil)erate  him  from  thral- 
dom far  more  ignominious  and  wretched — to  sever  the 
trammels  of  corrupt  habits,  and  to  confer  upon  one  who 
was  once  the  veriest  slave,  the  immunities  of  the  noblest 
freedom.     O!  tell  us,  ye  who  object  to  the  self-denying 
maxims  of  Christianity,  can  you  conceive  of  liberty  more 
exalted  and  more  enviable,  than  that  which  comes  to  the 
soul  of  the  man  who  emerges  from  the  deptiis  of  intem- 
perance, and  puts  for  ever  away  from  him  the  inebriating 
goblet!     And  is  it  not  a  glorious  emancipation  too  which 
religion  achieves,  when  it  causes  that  significant  injunc- 
tion, '^Love  not  the  world,  neither  the  things  of  the 
world,"   to  tell   on    the    conscience   of   the    avaricious 

21 


^g2  SERMON  X. 

individual,  and  compels  him  to  unlock  his  hoarded 
treasures,  and  melts  the  stream  of  sympathetic  feeling 
which  had  been  so  long  frozen  in  his  bosom,  and  relumes 
the  light  of  benevolence  w^hich  had  faded  from  his  eye, 
and  renders  him  a  ministering  angel  to  the  destitute  and 
the  suflfering  that  surround  him!  What  a  sublime — 
what  a  blessed  transformation  is  this !  And  yet  it  is  the 
simple  effect  which  the  precepts  of  self-denial  contained 
in  the  New  Testament,  when  carried  into  practice,  ne- 
cessarily produce  on  the  moral  character. 

We  see,  then,  that  the  duties  which  religion  enjoins, 
are  precisely  adapted  to  the  condition  of  man.  And  so 
the  blessings  which  it  confers  in  this  world,  and  which  it 
promises  in  the  world  to  come,  are  exactly  such  as  he 
is  most  in  need  of.  We  shall  not  attempt  to  speak  of 
these  blessings  in  detail.  A  passing  allusion  to  one  or 
two  of  them  will  answer  our  present  purpose.  First,  the 
pardon  of  sin  is  among  the  most  prominent  of  the  benefits 
wiiich  the  gospel  bestows  on  our  guilty  race.  Now, 
every  one  must  admit,  that  no  boon  is  better  suited  to  our 
wants  than  this.  The  criminal  sentenced  to  die  for  the 
violation  of  his  country's  laws,  will  tell  you,  that  the  most 
intense  and  absorbing  desire  of  his  soul,  is  that  he  may 
become  an  object  of  executive  clemency.  Nor  can  any 
language  speak  the  joy  with  which  he  is  transported, 
when  he  hears,  that  the  claims  of  justice  are  to  be  relax- 
ed in  his  favour,  and  that  he  is  not  to  perish  by  the  igno- 
minious stroke  which  he  so  much  dreaded.  In  like 
manner  the  individual  who  has  a  proper  view  of  his  guilt 
as  a  transgressor  of  the  divine  law — who  sees  that  he  has 
incurred  his  Maker's  direst  displeasure,  and  that  nothing 
but  the  interposition  of  most  unmerited  mercy  on  the  part 
of  his  heavenly  Sovereign,  can  rescue  him  from  the  deep 
dishonour  and  the  excrutiating  anguish  of  eternal  death 


SERMON  X. 


183 


— he  who  thus  feels  would  exchange  the  treasures  of  the 
universe,  were  they  his,  for  the  well-authenticated  intima- 
tion, that  the  sentence  of  condemnation  passed  upon  him 
was  revoked,  and  that  tlie  offences  whicii  he  had  com- 
mitted were  all  expunged  from  the  recording-hook  of  his 
supreme  Judge.  To  him  forgiveness  were,  indeed  "  a 
joyful  sound" — a  sound  which  comes  upon  his  ear  with 
melody  more  exhilarating  than  "  the  music  of  the  spheres." 
Another  hlessing  which  religion  confers,  is  peace  of  con- 
science— that  internal  tranquillity — that  settled  calm  of  the 
soul — to  wliich  the  wicked  are  strangers,  and  for  which, 
in  their  hours  of  remorse,  when  haunted  by  the  terrific 
spectre  of  a  mispent  life,  they  would  gladly  sacrifice  all 
tliat  they  had  ever  deemed  desirable  in  wealth,  in  plea- 
sure, or  in  tiie  coveted  distinctions  of  earth.  As  a  further 
blessing  that  springs  from  the  benign  influence  of  religion, 
we  may  mention  the  peculiar  support  and  solace  which  it 
administers  in  the  season  of  sorrow,  in  the  hour  of  sick- 
ness, and  in  the  crisis  of  death.  The  parent  who  follows 
to  the  grave  a  beloved  and  promising  child — the  man 
whose  property  is  wrested  from  him  by  some  sudden 
casualty,  or,  which  is  yet  worse,  whose  reputation  has 
been  blasted  by  unfounded  calumny — and  the  individual 
who  lies  on  yonder  couch,  from  which  he  is  to  rise  no 
imore,  given  over  by  his  physicians,  and  admonished  by 
sensations  within  him  not  to  be  mistaken,  that  the  last 
struggle  is  at  hand, — these,  brethren,  are  the  witnesses 
to  whom  we  appeal  in  belialf  of  the  doctrine  of  our  text, 
that  religion  is  the  one  thing  needful.  And  yet  the 
benefits  which  it  thus  confers,  are  merely  preparatory  to 
those  which  it  promises.  We  have  mentioned  only  the 
beginning — the  inadequate  foretaste,  of  its  blessings.  Un- 
speakably higher,  indescribably  brighter,  incalculably 
idearer — are  the  joys  of  which  it  is  the  source,  in  the  state 


jQ4  SERMON  X, 

that  follows  death.  It  lifts  the  human  being  to  a  future 
and  celestial  world,  where,  delivered  from  all  that  is  gross 
in  his  nature,  and  elevated  above  those  limits  that  here 
obstruct  his  vision  and  impede  his  march,  he  shall  expa- 
tiate over  the  regions  of  purity  and  bliss — unfettered  by 
space — unbounded  by  time — the  compeer  of  angels — the 
associate  of  kindred  spirits  from  earth — the  co-heir  of 
Christ — the  child  and  friend  of  Grod. 

There  is  a  further  consideration  suggested  by  the 
second  clause  of  the  passage  before  us,  which  especially 
shows  that  religion  is  the  "  one  thing  needful."  "  And 
Mary  (says  the  Saviour)  hath  chosen  that  good  part 
which  shall  not  be  taken  away  from  her.^'  All  other 
blessings  are  fleeting  and  precarious.  Religion  only  is 
able  to  impress  the  signet  of  immutability  upon  the  benefits 
which  it  confers.  They  who  make  these  benefits  their 
choice,  select  a  portion  of  which  nothing  can  deprive 
them.  Their  career  on  earth  may  be  shaded  by  occa- 
sional gloom — untoward  circumstances  may  now  and  then 
occur  to  mar  their  quiet — a  mysterious  providence  may 
even  visit  them  with  many  temporal  calamities.  But  of 
what  account  are  such  light  afflictions,  compared  with 
the  eternal  weight  of  glory  which  is  in  reserve  for  them 
beyond  the  grave?  They  may  look  upon  these  transient 
ills,  as  the  parental  inflictions  of  a  God  who  chastens  his 
children  for  their  good ;  and  who  addresses  them  indi- 
vidually in  such  consolatory  terms  as  these :  *^^  For  a 
small  moment  have  I  forsaken  thee ;  but  with  great  mer- 
cies will  I  gather  thee.  In  a  little  wrath  I  hid  my  face 
from  thee  for  a  moment ;  but  with  everlasting  kindness 
will  I  have  mercy  on  thee,  saith  the  Lord  thy  Re- 
deemer." How  happy  and  secure  are  those  to  whom 
Jehovah  thus  speaks !  In  the  darkest  and  dreariest  hour, 
they  have  a  hope  of  which  they  are  not  ashamed — au 


SERMON  X.  135 

anchor  fastened  within  the  veil,  which  buoys  \\p  their 
despondent  hearts.  Yes,  even  then  tiiey  can  enter  into 
tiie  feelings  which  prompted  the  prophet  of  old  to  ex- 
claim, with  the  unconquerable  energy  of  faith — ^'Although 
the  fig-tree  shall  not  Idossom,  neither  shall  fruit  be  in  the 
vines;  the  labour  of  the  olive  shall  fail,  and  the  fields 
shall  yield  no  meat ;  the  flock  shall  be  cut  off  from  the 
fold,  and  there  shall  be  no  herd  in  the  stalls ;  yet  I  will 
rejoice  in  the  Lord,  I  will  joy  in  the  God  of  my  salva- 
tion." This,  brethren,  is  the  language  of  a  soul  into 
which  the  Sjiirit  of  the  Most  High  has  shed  his  selectest 
influence.  And  it  is  language  which  may  well  be  adopted 
in  view  of  the  substantial,  ever-during  blessings  which 
religion  imparts — blessings  which,  when  earth  with  all 
its  scenes  and  pursuits  has  vanished,  shall  remain  the 
unalienable  inheritance  of  the  redeemed — blessings  subject 
to  no  change,  except  so  far  as  they  are  destined  to  gather 
new  brightness  and  fulness  from  the  revolutions  of  eter- 
nity. O!  what  an  animating  thought  is  this!  Who  can 
conceive  the  thrill  of  ecstacy  which  it  must  diffuse  among 
the  inhabitants  of  heaven !  Yes,  the  conviction  that  the 
good  part  which  they  have  chosen,  shall  not  be  taken 
away  from  them,  is  a  primary  element — the  grand  vivi- 
fying principle  of  the  liappiness  which  they  enjoy.  De- 
prive them  of  this  conviction — tell  them  that  they  shall 
not  "  be  ever  with  the  Lord" — publish  to  them  the  intel- 
ligence, that  at  some  coming  period,  no  matter  how  re- 
mote, their  lot  must  alter,  and  what  would  be  the  conse- 
quence? Every  harp  would  be  unstrung,  every  countenance 
would  droop,  and  the  awful  stillness  of  despair  would 
reign  throughout  their  ranks: — 

"  Could  they,  so  rich  in  rapture,  fear  a  change. 
That  ghastly  thought  would  drink  up  all  their  joys. 
And  quite  unparadisc  the  realms  of  light." 


185  SERMON  X. 

But  an  apprehension  of  this  kind  can  never  force  its  per- 
turbing way  into  the  rest  that  remaineth  for  the  people  of 
God.  The  participants  of  that  rest  know  that  their  peace 
and  bliss  are  secured  beyond  tlie  possibility  of  molesta- 
tion. They  feel  that  their  condition  is  unchangeable — 
that  their  fate  is  mysteriously  linked,  if  we  may  be 
allowed  so  to  speak,  with  that  of  the  High  and  Holy 
One  himself. 

And  now,  dear  bearers,  what  is  the  conclusion  of  the 
whole  matter? — It  is  this:  Have  you  obtained  the  owe 
thing  needful  P  We  would  press  the  query  on  the  con- 
science of  every  individual  before  us.  We  have  attempted 
to  show — and  we  presume  you  will  hardly  deny — that 
the  blessings  of  religion  are  infinitely  valuable.  They  are 
blessings,  in  comparison  with  which  the  choicest  advan- 
tages that  earth  can  yield,  are  but  "as  stubble  before  the 
wind,  and  as  chaft*  that  the  storm  carrieth  away."  Wealth 
may  be  dissipated  by  a  thousand  casualties.  Honour 
may  be  rudely  torn  from  the  brow  that  wears  it.  Plea- 
sure, in  its  fairest  and  most  enchanting  forms,  is  evanes- 
cent as  the  shadow  of  the  dial.  But  the  happiness  which 
i-eligion  confers,  instead  of  coming  to  an  end,  is  destined 
to  last  and  expand  for  ever.  Believe  us,  then,  it  matters 
not  what  may  be  your  acquisitions,  and  what  your  enjoy- 
ments, so  long  as  you  are  destitute  of  the  one  thing  need- 
ful. Without  the  assurances  of  religion,  how  intolerable 
must  be  the  sense  of  sin  h  Without  the  consolations  of 
religion,  how  cheerless  must  be  the  day  of  affliction! 
Without  the  prospects  of  religion,  how  gloomy  must  be 
the  hour  of  sickness !  And  without  at  once  the  assur- 
ances, the  consolations,  and  the  prospects — the  whole 
combined  power  of  religion,  how  awful  must  be  the  article 
of  death !  Ah !  there  are  periods  in  the  earthly  career 
of  every  impenitent  sinner,  no  matter  how  apparently 


SERMON  X.  187 

prosperous  and  externally  happy  may  be  his  condition — 
periods  in  which  he  realizes  the  utter  worthlessness  of  all 
terrestrial  objects,  and  sighs  for  a  tranquillity  and  a  satis- 
faction which  he  cannot  find.  A  more  miserable  being  is 
not  to  be  met  with  in  the  wide  range  of  existence,  than 
the  man  who  knows — who  feels,  that  religion  is  the  one 
thing  needful,  and  yet  remains  a  stranger  to  its  comforts 
and  its  joys.  He  may  be  said,  almost  without  a  figure, 
to  endure,  not  merely  the  torment  of  unquenchable  thirst, 
but  like  the  fabled  Tantalus,  the  additional  aggravation 
of  a  stream  regularly  promising  to  appi*oach  his  lips,  and 
as  regularly  receding  in  mockery  away. 

It  is  folly,  then — nay,  it  is  madness,  to  postpone  the 
business  of  religion.  Seek  then  at  once,  dear  hearers, 
the  one  thing  needful.  Choose,  this  very  morning,  "  that 
good  part,  which  shall  not  be  taken  away  from  you." 


SERMON  XI. 


LUKE  VII.  36 50. 

"  And  one  of  the  Pharisees  desired  him  that  he  would  eat  with  hirtJ.  And  he 
went  into  the  Pharisee's  house,  and  sat  down  to  meat.  And  behold,  a  woman 
in  the  city  which  was  a  sinner,  when  she  knew  that  Jesus  sat  at  meat  in  the 
Pharisee's  house,  brought  an  alabaster-box  of  ointment,  and  stood  at  his  feet 
behind  him  weeping,  and  began  to  wash  his  feet  with  tears,  and  did  wipe 
them  with  the  hairs  of  her  head,  and  kissed  his  feet,  and  anointed  them  with 
the  ointment.  Now,  when  the  Pharisee  which  had  bidden  him,  saw  it,  he 
spake  within  himself,  saying,  This  man,  if  he  were  a  prophet,  would  have 
known  who,  and  what  manner  of  woman  this  is  that  toucheth  him:  for  she 
is  a  sinner.  And  Jesus  answering,  said  unto  him,  Simon,  I  have  somewhat  to 
say  unto  thee.  And  he  saith,  Master,  say  on.  There  was  a  certain  creditor 
which  had  two  debtors:  the  one  owed  five  hundred  pence,  and  the  other  fifty. 
And  when  they  had  nothing  to  pay,  he  frankly  forgave  them  both.  Tell 
me,  therefore,  which  of  them  will  love  him  most?  Simon  answered  and 
said,  1  suppose  that  he  to  whom  he  forgave  most.  And  he  said  unto  him, 
Thou  hast  rightly  judged.  And  he  turned  to  the  woman,  and  said  unto 
Simon,  Seest  tliou  this  woman?  I  entered  into  thine  house;  thou  gavest  me  no 
water  for  my  feet:  but  she  hath  washed  my  feet  with  tears,  and  wiped  them 
with  the  hairs  of  her  head.  Thou  gavest  me  no  kiss;  but  this  woman,  since 
the  time  I  came  in,  hath  not  ceased  to  kiss  my  feet.  My  head  with  oil  thou 
didst  not  anoint:  but  this  woman  hath  anointed  my  feet  with  ointment. 
"Wherefore  I  say  unto  thee,  Her  sins,  which  are  many,  are  forgiven;  for  she 
loved  much:  but  to  whom  Utile  is  forgiven,  the  same  loveth  little.  And  they 
that  sat  at  meat  with  him,  began  to  say  within  themselves.  Who  is  this  that 
forgiveth  sins  also?  And  he  said  to  the  woman.  Thy  faith  hatli  saved  thee; 
go  in  peace." 

It  was  distinctly  foretold,  in  the  prophecies  of  the  Old 
Testament,  that  when  the  Messiah  should  appear  in  our 
world,  he  would  meet  with  a  reception  by  no  means 
suited  to  the  excellence  of  his  character,  and  the  import- 
ant object  of  his  divine  mission.  This  prediction  was 
literally  verified.  He  came  to  his  own,  and  his  own  re- 
ceived him  not.     He  grew  up  as  a  tender  plant,  and  as 


SERMON  XI.  189 

a  root  out  of  a  dry  ground;  and  when  he  entered  on  the 
duties  of  his  public  ministry,  he  seemed  without  form  or 
comeliness ;  the  generality  of  those  who  saw  him,  dis- 
cerned no  beauty  that  they  should  desire  him.  All 
classes  of  the  community  contemplated  him  with  distrust, 
while  the  wealthy  and  the  influential — particularly  those 
in  the  high  places  of  the  temple  and  the  synagogue — dis- 
played a  keen  and  an  active  hostility  to  his  pretensions 
and  his  person. 

There  were  a  few,  however,  even  among  the  opulent 
and  distinguished  citizens  of  Judea,  who  rose  superior  to 
prejudice,  and  perceived,  that  Jesus  of  Nazareth  was  no 
ordinary  man.  Of  this  description  also  was  Joseph  of 
Arimalhea,  a  wealthy  individual,  who  obtained  from  Pi- 
late the  crucified  body  of  Christ,  and  caused  it  to  be 
properly  interred  in  his  own  sepulchre.  And  of  this  de- 
scription too  was  the  Pharisee,  concerning  whom  we  read 
in  the  passage  which  we  have  chosen  for  comment  this 
morning.  It  does  not,  indeed,  appear,  that  he  entertain- 
ed any  correct  views  as  to  the  character  and  office  of  our 
Lord.  But  he  must  have  formed  a  favourable  opinion, 
however  vague,  of  one  whom,  though  poor  and  friend- 
less, he  invited  to  become  his  guest. 

Who  this  Pharisee  was,  is  a  question  which  critics 
have  not  been  able  exactly  to  settle.  That  his  name  was 
Simon,  is  evident  form  the  fortieth  verse,  and  hence  some 
have  been  led  to  identify  him  with  Simon  the  leper,  who 
resided  in  Bethany,  and  at  whose  house  Jesus  was  par- 
taking of  a  meal,  when  a  female  entered  and  manifested 
her  ajffectionate  regard  for  him,  in  a  manner  similar  to 
what  is  here  recorded.  We  shall  not  enter  into  the  con- 
troversy, whether  the  four  evangelists  allude  to  the  same 
occurrence,  or  whether  the  circumstance  related  by  Luke 

22 


190  SRRMON  Xf. 

is  different  from  the  one  which  Matthew,  Mark  and  John 
describe  as  having  taken  place  at  Bethany.  The  argu- 
ments in  support  of  both  opinions  are  plausible.  But 
those  in  favour  of  the  latter  supposition  appear  to  us  to 
preponderate.  We,  therefore,  incline  to  think,  that  the  in- 
cident presented  to  our  consideration  in  the  passage  be- 
fore us,  has  been  omitted  by  the  other  historians  of  the 
New  Testament,  the  coincidence  of  names  to  which  we 
have  alluded,  being  merely  accidental. 

This  Pharisee,  whoever  he  was,  and  wherever  he  lived, 
invited  our  Lord  to  eat  with  him.  Such  a  mark  of  res- 
pect, though  it  did  not  proceed  from  a  conviction,  that 
Jesus  was  the  Christ,  shows  at  least,  that  his  merits,  as  a 
man  of  piety  and  intelligence,  were  appreciated.  It  is 
consolatory  to  reflect,  that  his  poverty  and  obscure  origin 
did  not  prevent  all  from  perceiving  his  excellence,  and 
treating  him  with  a  degree  of  attention  and  kindness. — 
The  Saviour  accepted  the  invitation,  because  he  was 
aware  that  it  had  been  dictated  by  no  improper  motive. 
It  was  not  his  custom  to  keep  aloof  from  society.  As  he 
lived  only  to  do  good,  he  mingled,  on  every  suitable  oc- 
casion, with  men. 

During  the  progress  of  the  entertainment  in  the  Phari- 
see's house,  a  woman  whose  character  had  not  been  the 
best,  came  in  to  see  Jesus,  and  to  manifest  her  pecu- 
liar veneration  for  him.  The  opinion  has  long  been  a 
very  prevalent  one,  that  this  woman  was  no  other  than 
she  who  is  known  to  the  readers  of  the  New  Testament 
by  the  name  of  Mary  Magdalen.  Why  such  a  notion 
should  have  obtained  so  much  currency,  it  is  not  an  easy 
matter  to  say.  There  is  not  a  particle  of  Scriptural 
evidence  to  sustain  it.  The  common,  but  somewhat  un- 
accountable, impression  of  Christians  has  done  a  gross 


9t;KM0N  XI.  19*1 

injustice  to  tlie  reputation  of  Mary  Magdalen.*  That 
she  was  an  unchaste  woman  is  a  mere  presumption,  not 
supported  by  any  thing  which  the  sacred  historians  have 
recorded  in  respect  to  her.  Indeed,  from  their  relations, 
we  should  be  led  to  conclude,  that  she  was  a  female  of 
wealth  and  most  reputable  standing  in  society.  It  is 
true,  that  she  is  described  as  one  out  of  whom  the  Sa- 
viour cast  seven  devils.  But  we  must  not  imagine,  that 
the  subjects  of  the  demoniacal  possessions,  were  persons  of 
a  worse  moral  character  than  others.  Whatever  opinion 
may  be  adopted  concerning  the  nature  of  those  possessions, 
all,  we  presume,  must  look  upon  them  as  afflictive  visita- 
tions of  providence,  to  which  the  good  and  the_bad  were 
equally  exposed.  Calamity  in  this  world,  is  not  a  criterion, 
by  which  to  measure  the  amount  of  human  guilt.  The 
Galileans  whose  blood  Pilate  had  mingled  with  their  sa- 
crifices, were  not  sinners  above  all  the  Cralileans,  because 
they  suffered  such  things.  Nor  were  the  eighteen  upon 
whom  the  tower  in  Siloam  fell,  and  slew  them,  sinners 
above  all  men  that  dwelt  in  Jerusalem.  And  so  neither 
were  those  possessed  of  demons  sinners  above  other  indi- 
viduals, who  escaped  this  diie  misfortune. 

It  is  certain,  then,  that  the  woman  in  the  passage  be- 
fore us  was  not  Mary  Magdalen.  All  that  we  know 
respecting  her,  is  that  she  was  a  female  who  had  former- 
ly lived  an  irregular  life,  but  was  now  brought  to  a 
proper  sense  of  her  extreme  depravity.  She  looked  back, 
with  the  keenest  regret,  upon  her  abandoned  course,  and 
anxiously  desired  the  pardon  of  her  sins.  We  may 
presume,  that  her  convictions  of  guilt  had  on  some  pre- 
vious occasion,  been  awakened  by  the  preaching  of  our 
Lord,  and   that,  when  she  heard  of  his  being  in  the 

•  See,  on  this  subject,  a  note  in  Cappe's  Sermons,  (Sermon  xiv.  pt.  1.)  and 
also  a  Tract  by  the  celebrated  Dr.  LarJncr,  therein  referred  to. 


192 


SERMON  XI. 


Pharisee's  house,  she  determined  to  approach  his  pre- 
sence, for  the  purpose  of  manifesting  the  reverential  love, 
with  wiiich  his  character  and  instructions  had  inspired 
her,  and  obtaining,  if  possible,  the  remission  of  offences, 
the  oppressive  burden  of  which  was  weighing  down  her 
spirit  to  the  very  dust.     We  are  told  that  she  advanced 
behind  him  as  he  sat  at  meat,  or  rather,  as  he  reclined  on 
his  left  elbow,  according  to  the  ancient  custom,  with  the 
lower  part  of  his  body  outside  of  the  person  below  him 
on  the  same  couch.    It  is  obvious  that  in  this  posture,  his 
feet  would  be  accessible  to  any  one  who  approached  him 
as  this  female  is  represented  to  have  done.     The  sacred 
historian  informs  us,  that  she  brought  with  her  an  alabas- 
ter box  of  ointment,  in  order  to  anoint  the  Saviour's  feet. 
We  need  scarcely  tell  you  that  anointing  was  a  custom 
prevalent  in  Palestine,  at  the  time  in  which  this  incident 
occurred,  and  which  still  forms  one  of  the  characteristics 
of  Oriental  manners.     It  was  usual  for  every  person  to 
wash  and  anoint  himself  before  he  went  to  an  entertain- 
ment.    As  sandals  were  then  worn,  the  feet  would  be 
somewhat  soiled  in  walking,  and  therefore  the  guest,  on 
arriving  at  the  house  to  which  he  was  invited,  was  con- 
ducted into  a  room,  where  a  servant  in  attendance  imme- 
diately took  off  the  sandals,  and  washed  and  anointed  his 
feet.    It  appears  that  this  mark  of  respect  was  omitted  in 
the  case  of  our  Lord,  and,  probably,  for  a  reason  which 
the  Pharisee  might  readily  persuade  himself  was  quite 
sufficient — because  Jesus  was  an  individual  of  indigent 
and  lowly  circumstances,  and  it  was  not  fashionable  then, 
any  more  than  it  is  now,  to  be  very  ceremonious  with 
such  a  guest. — ^The  penitent  female,  as  she  stood  behind 
the  Saviour,  wept  profusely,  her  tears  dropping  upon  his 
feet.     Perceiving  what  had  happened,  she  proceeded  to 
wipe  the  feet  with  her  hair,  and  then  applied  the  ointment 
with  which  she  had  provided  herself. 


SEKMON  XI.  193 

A  transaction  so  extraordinary,  naturally  attracted  the 
notice  of  all  who  were  present,  and  every  one,  no  doubt, 
commented  upon  it  in  his  own  mind.  The  sacred  histo- 
rian has  told  us  what  the  Pharisee  himself  thought  about 
the  matter.  His  mental  language  was  as  follows:  <<This 
man,  if  he  were  a  prophet,  would  have  known  who,  and 
what  manner  of  woman  this  is  that  toucheth  him ;  for  she 
is  a  sinner." — A  precious  specimen  of  Pharisaical  sancti- 
moniousness! Jesus  icas  a  prophet,  and  he  did  know 
every  thing  relating  to  the  character  and  history  of  the 
woman.  Yes,  and  he  knew,  too,  what  were  the  thoughts 
of  his  host,  for  he  immediately  accosted  him  in  this  style: 
^^  Simon,  I  have  somewhat  to  say  to  thee ;"  and,  on  the 
Pharisee's  desiring  him  to  proceed,  he  continued  thus — 
"  There  was  a  certain  creditor  which  had  two  debtors ; 
the  one  owed  five  hundred  pence,  and  the  other  fifty. 
And  when  they  had  nothing  to  pay,  he  frankly  forgave 
them  both.  Tell  me,  therefore,  which  of  them  will  love 
him  most?"  The  Pharisee,  perhaps  not  yet  discerning 
the  drift  of  our  Lord's  discourse,  promptly  replied,  ^'I 
suppose,  that  he  to  whom  he  forgave  most."  The  an- 
swer spoke  the  natural  dictate  of  every  sound  under- 
standing, and  prepared  the  way  for  the  apposite  conclusion 
at  which  the  Saviour  wished  to  arrive.  "Thou  hast 
rightly  judged,"  said  he  to  the  Pharisee;  and  then,  look- 
ing at  the  despised  female,  pursued  his  remarks: — 
"  Seest  thou  this  woman  ?  1  entered  into  thy  house,  thou 
gavest  me  no  water  for  my  feet ;  but  she  washed  my  feet 
with  tears,  and  wiped  them  with  the  hairs  of  her  head. 
Thou  gavest  me  no  kiss ;  but  this  woman,  since  the  time 
I  came  in,  hath  not  ceased  to  kiss  my  feet.  My  head 
with  oil  thou  didst  not  anoint;  but  this  woman  hath 
anointed  my  feet  with  ointment.  Wherefore  1  say  unto 
thee,  Her  sins,  which  are  many,  are  forgiven;  for  she 


194  SERMON  XL 

loved  much;  but  to  whom  little  is  forgiven,  the  same 
loveth  little."  Our  Lord,  having  thus  explained  the 
grounds  on  which  he  suffered  the  penitent  female  to  mani- 
fest her  affectionate  regards  for  him,  add^pssed  to  her  the 
consolatory  words — "Thy  sins  are  forgiven."  This 
language,  as  usual,  excited  the  surprise  of  those  who 
heard  it,  and  we  are  told,  that  they  began  to  say  among 
themselves,  "Who  is  this  that  forgiveth  sins  also?" 
Jesus,  without  intimating  his  knowledge  of  their  secret 
murmurs,  dismissed  the  woman  with  the  additional  assur- 
ance, "Thy  faith  hath  saved  thee;  go  in  peace." 

The  scriptural  passage  which  we  have  thus  briefly 
reviewed,  is  replete  with  interesting  and  important  in- 
struction. We  shall  now  advert,  for  a  few  minutes,  to 
one  or  two  of  the  topics  which  it  presents  to  our  con- 
sideration. 

And  our  first  remark  is,  that  we  may  hence  learn,  how 
free  and  ample  is  the  pardon  which  the  gospel  proffers  to 
penitent  sinners.     We  have  seen   that  the  female  who 
heard  from  the  lips  of  Christ,  the  gracious  assurance  that 
her  sins  were  forgiven,  had  been  an  offender  of  no  ordi- 
nary turpitude.     It  is  said  expressly,  that  her  transgres- 
sions were  many,  and  when  we  consider  what  is  intimated 
concerning  her  course  of  life,  we  cannot  doubt  the  correct- 
ness of  the  declaration.     Yet  we  find  that  the  deep  de- 
pravity of  character  in  which  she  appeared  before  the 
Saviour,  did  not  induce  him  to  spurn  her  from  his  sacred 
presence.     She  came  as  a  contrite  transgressor,  and  met 
with  a  kind  reception.     He  did  not  say  to  her,  as  the 
self-righteous   Pharisee  would,  no  doubt,  have   said — 
"  Thy  errors  are  too  numerous  and  flagrant  to  be  erased 
from  the  recording  book  of  heaven.     Forgiveness  is  out 
of  the  question.     Thou  must  perish   eternally."— No ; 
and  there  never  was  an  instance  in  which  the  Son  of  God 


SERMON  XI.  195 

held  such  language  as  this  towards  any  sincere  penitent. 
It  is  the  glory  of  our  religion,  that  it  professes  to  be  able 
to  save  all  classes  of  human  culprits.  Other  systems  may 
deal  in  nice  distinctions,  balance  the  various  degrees  of 
guilt,  and  promise  the  divine  favour  only  to  those  whose 
history  has  not  been  marked  by  wide  aberrations  from 
rectitude,  and  gross  violations  of  purity.  But  Christianity 
takes  a  different  and  a  broader  ground.  It  concludes  all 
under  sin,  and  provides  a  method  of  recovery  suited  to 
the  condition,  and  commensurate  with  the  exigencies,  of 
all.  It  does  not,  indeed,  espouse  a  doctrine  similar  to 
that  so  strenuously  defended  by  the  ancient  Stoics,  who 
maintained  that  there  is  absolutely  no  difference  in  re- 
spect to  the  moral  demerit  of  crimes.  It  admits  that  there 
are  many  degrees  of  human  guilt,  which  will  be  rigidly 
discriminated  by  the  sovereign  Judge,  in  pronouncing  the 
sentence  of  final  condemnation.  But  then  it  teaches  us, 
that  the  least  degree,  if  not  repented  of,  will  doom  the 
violator  of  the  divine  law  to  endless  misery,  while  the 
greatest  will  not  be  suflRcient  to  exclude  the  truly  penitent 
offender  from  everlasting  happiness.  It  informs  us,  that 
the  sacrifice  of  Christ,  being  of  infinite  value,  has  satisfied 
every  demand  of  justice  against  the  race  of  man,  and  that 
there  is  now  no  obstacle  to  the  pardon  of  any  trans- 
gressor, who  manifests  by  repentance  and  faith,  a  sincere 
desire  to  obtain  such  pardon.  This,  brethren,  is  the 
amount  of  the  message  from  on  high,  published  in  the 
gospel.  And  surely  it  would  have  been  unworthy  of  the 
wisdom  and  benevolence  of  Heaven,  to  devise  and  reveal 
a  scheme  of  salvation  less  comprehensive  in  its  nature 
and  provisions.  There  is  no  feature  belonging  to  Chris- 
tianity, so  clearly  and  conclusively  indicative  of  its  celes- 
tial origin,  as  the  fact,  that  it  points  us  to  a  personage 
whose  blood  cleanscth  from  all  sin,  and  who  is  able  to 


196  SERMON  XI. 

save  to  the  very  uttermost,  those  who  come  unto  God  by 
him.  This,  as  we  have  said,  is  the  glory  of  our  religion. 
Let  us  always  avoid  every  set  of  theological  dogmas, 
which  has  the  smallest  tendency  to  obscure  it. 

Again,  we  may  learn  from  the  passage  before  us,  some 
of  the  attributes  of  that  repentance,  which  is  required  by 
the  gospel,  as  a  preliminary  to  the  pardon  of  sin.  We 
see  that  it  implies  a  poignant  regret  for  the  offences  which 
we  have  committed  against  the  divine  majesty.  Nothing 
could  exceed  the  sorrow  of  this  female,  whose  tears  fell  in 
torrents  on  the  feet  of  her  Saviour.  And  what  was  the 
cause  of  her  grief?  Did  it  arise  purely  from  the  reflection 
that  she  had  lost,  in  consequence  of  her  vicious  course  of 
life,  the  favour  of  her  friends,  and  the  esteem  of  society? 
Surely  not;  else  her  first  transgression,  which  must  have 
awakened  the  same  reflection,  would  have  been  equally 
efficacious  in  producing  the  same  result.  The  bitterness 
of  soul  which  she  now  experienced,  proceeded  from  an 
entirely  new  train  of  thought.  Her  eyes  were  at  last 
opened  to  see  that  her  conduct,  besides  its  injurious  effect 
upon  her  character  and  happiness  in  this  world,  was  a 
violation  of  the  divine  law,  and  placed  her  in  the  awful 
attitude  of  a  rebel  against  that  God,  in  whose  hand  was 
her  breath,  and  whose  were  all  her  ways.  She  perceived 
that  she  had  been  criminal  in  a  manner,  and  to  a  degree, 
of  which  she  had  not  before  the  most  vague  conception. 
The  overwhelming  conviction  came  upon  her,  that  she 
had  abused  the  mercies,  and  insulted  the  authority  of  her 
highest — her  heavenly  Benefactor.  Yes,  this  was  the 
feeling  which  predominated  in  her  bosom,  and  rendered 
her  penitence  so  acute. — A  second  distinguishing  feature 
of  her  repentance,  was,  that  it  was  accompanied  with 
some  hope  of  forgiveness.  Her  remorse,  however  great, 
was  not  marked  by  absolute  despair.     She  believed  that 


SERMON  XI.  197 

Christ  was  able  to  speak  peace  to  her  troubled  soul,  and, 
under  the  influence  of  this  belief,  determined  to  apply  to 
him  for  mercy.  The  very  fact  of  her  application,  would 
seem  to  prove,  that  she  cherished  an  idea,  that  there  was, 
at  least,  a  possibility  of  its  being  attended  with  success. 
But  the  concluding  words  in  which  our  Lord  addressed 
her,  establish  the  point  beyond  dispute.  <*  Thy  faith," 
said  he,  '*  hath  saved  thee ;  go  in  peace."  It  is  evident, 
then,  that  the  repentance  of  this  woman  was  what  some 
religious  writers  have  termed,  a  "  believing  repentance." 
— A  third  attribute  by  which  it  was  characterized,  was 
the  ardent  love  to  Jesus  which  accompanied  it.  We  can- 
not conceive  of  affection  more  humble,  disinterested  and 
fervent,  than  was  displayed  by  this  female.  Her  con- 
duct evinced,  that  there  was  no  kindly  oflBce,  however 
menial,  which  she  would  not  gladly  have  performed  for 
Christ. 

Another  leading  idea  involved  in  the  passage  which 
we  are  considering,  is  that  the  individual  who  becomes 
sincerely  penitent,  will,  in  general,  love  and  serve  his 
Redeemer,  with  a  zeal  proportionate  to  the  enormity  of 
his  previous  career.  This  truth  is  beautifully  illustrated 
by  our  Lord,  in  the  case  of  the  creditor  and  two  debtors, 
which  he  proposed  to  the  Pharisee,  and  from  which  he 
deduced  the  conclusion,  that  they  to  whom  much  is  for- 
given, will  love  much.  It  is  natural,  that  the  man  who 
is  arrested  by  divine  grace,  in  the  full  tide  of  iniquity — in 
the  midst  of  a  course  which  was  carrying  him,  with  more 
than  ordinary  rapidity,  down  to  the  world  of  wo — should 
be  penetrated  with  the  deepest  sense  of  the  value  and 
importance  of  the  benefit  thus  conferred  upon  him,  and 
should,  consequently,  cherish  the  most  ardent  affection 
for  the  Author  of  his  deliverance  from  impending  misery. 
How  strikingly  does  the  example  of  the  apostle  Paul 

23 


198  SERMON  xr. 

elucidate  and  confirm  the  principle  to  which  we  are  now 
directing  your  attention.  We  know,  that,  previous  to  his 
conversion,  he  was  one  of  the  bitterest  and  most  dangerous 
enemies  to  the  cause  of  Christ.  He  had  conceived  a  deadly 
hostility  to  the  gospel,  and  he  was  not  a  man  whose 
opinions  exerted  little  influence  over  his  conduct.  Bold, 
energetic  and  restless  in  his  disposition,  he  could  not  re- 
main an  inert  opposer  of  a  religious  system  which  he 
disliked.  He  at  once  threw  himself  into  the  van  of  the 
persecution  which  was  gathering  against  the  followers  of 
Jesus  of  Nazareth.  So  fierce  and  cruel  was  the  zeal 
which  raged  in  his  bosom,  that  he  spared  neither  age  nor 
sex;  and  when  he  had  finished,  as  he  supposed,  the  dia- 
bolical work  at  Jerusalem,  he  set  out  on  a  crusade  against 
the  Christian  fugitives,  who  had  sought  an  asylum  from 
death  or  imprisonment  in  the  surrounding  cities.  Such 
was  Paul  before  he  became  a  penitent  believer  in  the  gos- 
pel. And  what  was  Paul  afterwards?  The  most  devoted 
friend  of  Jesus,  and  the  most  resolute  and  untiring  and 
successful  champion  of  the  cross.  He  laboured  more 
abundantly  than  all  the  other  apostles,  because,  as  much 
had  been  forgiven  him,  so  he  loved  much.  He  displayed 
his  aflection  for  the  Saviour,  by  a  series  of  unexampled 
self-denials,  suflerings  and  toils  in  his  service.  So  ardent 
and  irresistible  was  the  zeal  manifested  by  him  in  behalf 
of  the  religion  which  once  he  destroyed,  that  a  living 
writer  of  our  own  country,  inheriting  something  of  a  kin- 
dred spirit,  has  hesitated  not  to  affirm,  that  fifty  such  men 
as  Paul  the  apostle  would  be  sufficient,  at  this  day,  to 
evangelize  the  world. — To  the  case  of  Paul,  we  mighty 
did  time  permit,  add  many  more  of  a  later  date.  Thus, 
the  author  of  the  Pilgrim's  Progress  was  as  distinguished, 
among  those  who  knew  him,  for  wickedness,  before  his 
conversion,  as  he  was  afterwards  remarkable  for  his  piety. 


SERMON  XI.  199 

He  felt,  that  much  had  been  forgiven  him,  and  he,  there- 
fore, loved  much.  He  was  sensible,  that  he  was  most 
deeply  indebted  to  divine  mercy,  and  he  accordingly 
manifested  his  gratitude,  by  producing  a  book  which  we 
do  not  forbear  to  place  at  the  head  of  uninspired  compo- 
sitions— a  book  which  has  gone  through  more  editions, 
been  more  generally  read,  and  effected  more  extensive  and 
permanent  good  to  mankind,  than  any  other,  with  the 
single  exception  of  the  Bible. — And  what  was  the  early 
life  of  John  Newton?  He  has  himself  told  the  story  of 
his  awful  depravity.  He  says,  that  so  utterly  abandoned 
had  he  become,  that  he  "made  it  his  study  to  tempt  and 
seduce  others  upon  every  occasion,"  and  even  "  eagerly 
sought  occasion,  sometimes  to  his  own  hazard  and  hurt." 
In  a  word,  such  were  his  character  and  condition,  while 
on  the  coast  of  Africa,  engaged  in  the  business  of  the 
slave-trade,  that,  according  to  his  own  statement,  there 
were  "  few  even  of  the  negroes  who  did  not  think  them- 
selves too  good  to  speak  to  him."  And  yet  this  man,  so 
apparently  lost  to  virtue,  respectability  and  happiness, 
became  one  of  the  most  ardently  pious  Christians,  and 
eminently  useful  ministers  of  the  gospel,  that  England 
has  produced,  brightly  exemplifying  the  principle,  that 
they  to  whom  much  is  forgiven,  will  love  much. — We 
doubt  not,  that  the  personal  observation  of  our  hearers 
may  furnish  them  with  instances  illustrating,  in  a  greater 
or  less  degree,  the  same  truth. 

Brethren,  we  may  learn  from  this  subject,  that  there  is 
nothing  so  well  calculated  to  increase  our  love  to  the 
Saviour  and  our  diligence  in  his  service,  as  the  revie'v  of 
our  moral  history  during  the  period  in  which  we  were 
indifferent  to  the  concerns  of  religion.  Where  is  the 
Christian  who  does  not  feel,  that  much  has  been  forgiven 
him?     Is  it  not  an  unquestionable  fact,  that  we  have  all 


gQD  SERMON  XI. 

greatly  offended  against  the  divine  Majesty  ?  We  may 
not,  indeed,  have  been  guilty  of  any  of  those  crimes  for 
which  the  laws  of  human  society  inflict  punishment — any 
of  those  gross  and  flagrant  offences  which  are  followed 
by  a  forfeiture  of  the  esteem  and  confidence  of  the  world 
at  large.  But  our  consciences  may  readily  point  us  to 
numberless  cases,  in  which  we  have  violated  the  precepts, 
and  incurred  the  severe  displeasure  of  the  Most  High. 
The  very  best  of  us  have  sinned  enough,  and  more  than 
enough,  to  render  hell  our  due.  The  utmost  suffering  that 
Omnipotence  could  impose  upon  us,  would  not  exceed 
our  deserts.  Let  us,  then,  look  back  upon  our  past 
career.  Let  us  think  of  our  transgressions.  Let  us  con- 
trast the  mercies  we  have  enjoyed  with  the  life  we  have 
Ifeid.  It  is  in  this  way  that  our  affection  for  Him  to  whom 
we  owe  our  pardon,  will  gather  additional  intensity,  and 
we  shall  become  more  and  more  devoted  to  his  honour 
and  glory.  Yes,  Christian  brethren,  we  shall  thus  realize, 
that  much,  very  much  has  been  forgiven  us,  and  shall, 
therefore,  be  constrained  to  love  much. 

The  passage  on  which  we  have  now  been  meditating  is 
fraught  with  encouragement  to  penitent  sinners.  It  teaches 
us,  as  we  have  already  remarked,  that  the  gospel  proffers 
a  free  and  an  ample  forgiveness  to  all  who  really  feel 
their  need  of  a  Saviour,  and  promptly  apply  to  him  for 
mercy.  There  is  no  human  culprit,  whatever  may  be  his 
character  and  condition — widely  as  he  may  have  strayed 
from  rectitude  and  purity — deeply  as  he  may  have  sunk  in 
corruption — who  has  it  not  in  his  power,  by  repentance 
and  faith,  to  obtain  the  full  remission  of  his  offences,  and, 
what  is  still  more  important,  such  a  renovation  of  his 
moral  nature,  as  shall  render  him  a  fit  companion  for  the 
virtuous  in  this  world,  and  an  heir  of  honour,  glory  and 
immortality  in  the  next  world.  Yes,  contrite  transgressor, 


SERMON  X?.  201 

you  have  no  occasion  to  despond.  Jehovah's  arm  is  not 
shortened,  that  he  cannot  save — his  ear  is  not  heavy 
that  he  cannot  hear.  "Come  now,  and  let  us  reason 
together,  saith  the  Lord;  though  your  sins  be  as  scarlet, 
they  shall  be  as  white  as  snow,  thougli  they  be  red  like 
crimson,  they  shall  be  as  wool." 

We  have  said,  that  the  gospel  proflFers  free  and  ample 
forgiveness  to  all  penitent  sinners.  We  must  not,  how- 
ever, omit  to  add,  distinctly  and  emphatically,  that  it 
proffers  such  forgiveness  only  to  penitent  sinners.  For 
those  who  regret  not  their  violations  of  the  divine  law, 
and  who,  consequently,  determine  to  live  in  time  to  come, 
just  as  they  have  lived  in  time  that  is  past,  it  reveals  no 
pardon — it  holds  out  no  prospect,  but  that  of  perpetual 
banishment  from  the  presence  of  God,  and  the  joys  of 
heaven.  Believe  us,  dear  hearers,  you  must  either  re- 
pent of  your  sins,  or  else  go  to  hell,  and  be  miserable 
there  for  ever.  This  language  may  sound  harsh ;  but  if 
we  know  our  own  heart,  we  speak  it  affectionately. 
We  are  persuaded,  that  it  involves  a  truth,  of  which  it  is 
essential  to  your  highest  and  dearest  interest,  that  you 
should  be  fully  and  deeply  convinced.  Wo  to  the  man 
who  deludes  and  ruins  himself  with  the  hope,  that  the 
Bible  is  a  lie,  and  that  there  is  no  future  suffering 
for  the  impenitent !  It  were  an  easy  task  to  show,  how 
repugnant  is  such  a  notion  to  the  dictates  of  reason,  and 
the  decisions  of  Scripture.  But  arguments  would  be  lost 
upon  him  who  is  fool  enough  to  suppose  that  Jehovah 
will  make  no  distinction  between  them  that  serve  him, 
and  them  that  serve  him  not — that  thieves  and  drunk- 
ards and  revilers  and  extortioners  shall  inherit  the 
kingdom  of  heaven — whoremongers  and  adulterers  God 
will  not  judge. — We  repeat  it,  dear  hearers,  that  you 
must  either  repent,  or  be  wretched  throughout  eternity. 


202  SERMON  XI. 

The  gospel  presents  no  other  alternative.  And  O! 
remember  that  it  is  in  your  own  power  to  do,  or  to 
be,  which  you  please.  You  are  just  as  free  to  repent, 
as  you  are  to  continue  impenitent.  There  is  no  ob- 
stacle to  your  repentance,  unless,  indeed,  a  preference  for 
sin  be  accounted  such.  And  what  is  a  preference  for 
sin  but  impenitence  itself?  Yes,  you  can  repent,  if  you 
will;  and,  therefore,  the  language  of  God  to  you  this  day 
is,  "  Turn  ye,  turn  ye  from  your  evil  ways ;  for  why  will 
ye  die,  0  house  of  Israel?" 


SERMON  XII. 


ZECHARIAH  XIII.  1. 

"In  that  day  there  shall  be  a  fountain  opened  to  the  house  of  David,  and  tO' 
the  inhabitants  of  Jerusalem,  for  sin  and  for  uncleanness." 

Our  text  is  a  prophetical  reference,  peculiarly  distinct 
and  emphatic,  to  the  mediatorial  work  of  Christ.  We 
are  here  pointed,  in  a  manner  too  plain  to  be  mistaken,  to 
that  blood  which  was  shed  on  Calvary,  for  the  expiation 
of  human  guilt.  The  passage  thus  contemplated,  suggests 
reflections  of  an  interesting  and  important  kind. 

It  implies,  that  it  was  necessary  for  God  to  make  some 
provision  for  tlie  salvation  of  men — to  devise  a  method  by 
which  they  might  be  recovered  from  "  sin  and  unclean- 
ness." The  natural  condition  of  every  human  being  is 
marked  by  moral  defilement.  The  soul,  which  originally 
proceeded  from  the  Creator's  hand  in  a  state  of  purity — 
bright  with  the  lustre  of  virtue — glowing  with  the  fair 
imprint  of  the  divine  image, — is  now  soiled,  and  stained, 
and  polluted.  We  do  not,  indeed,  say  that  it  retains  no 
traces  of  what  it  once  was.  We  believe  the  contrary. 
We  can  see  in  man  many  an  indication  of  primitive  recti- 
tude. There  is  undoubtedly  much  in  the  endearments  of 
domestic  life — much  in  the  kind  offices  of  friendshi[) — 
much  in  the  disinterested  exertions  of  benevolence — and 
much  in  the  varied  intercourse  of  business, — to  convince 
the  sober  and  candid  observer,  that  the  fall  has  not  utterly 
destroyed  that  exquisite  workmanship  which  he  who 
formed  it  pronounced  good.    But  man,  though  conscience 


204  SERMON  XU. 

points  his  view  with  unerring  certainty,  to  the  broad  dis- 
tinctions of  right  and  wrong,  and  compels  him  on  many 
occasions  to  be  just  and  benevolent — is  still  a  fallen  and 
depraved  being.  He  does  not  love,  he  does  not  fear,  he 
does  not  serve,  his  Maker  as  he  ought.  While  tran- 
sient emotions  of  a  devotional  sort,  may  now  and  then 
arise  in  his  bosom,  it  is  indubitable,  that  tlie  prevailing 
state  of  his  heart  is  characterized  by  a  settled  aversion  to 
the  divine  authority  and  laws.  He  delights  not  to  con- 
template the  holiness  of  Deity.  He  recoils  from  the 
thought,  that  Jehovah  is  immaculate  in  all  his  pei:fections, 
and  equitable  in  all  his  proceedings — a  Being  m  whose 
sight  the  very  heavens  are  comparatively  impure — one 
who  weigheth  actions,  and  will  by  no  means  clear  the 
guilty. 

It  was  necessary,  then,  that  some  provision  should  be 
made  by  God  for  the  restoration  of  our  race  to  original 
purity.  The  stains  of  sin  must  be  washed  out  from  the 
soul,  before  the  human  being  can  enjoy  the  favour  of  his 
Maker,  and  become  happy  under  the  moral  government 
of  the  High  and  Holy  One.  We  do  not  now  say,  that  it 
was  necessary  for  Jehovah  to  resort  to  the  very  plan  of 
salvation  which  the  gospel  unfolds.  We  shall  not  take 
upon  us  to  assert,  that  it  was  incompetent  to  a  Deity 
whose  wisdom  and  power  are  both  unbounded,  to  con- 
trive an  expedient  diflFerent  from  the  one  which  he  has 
actually  adopted  for  the  recovery  of  our  fallen  world. 
The  assertion  has,  indeed,  been  made  by  well-meaning 
writers;  and  it  is  no  unusual  thing  to  hear  addresses 
from  the  pulpit,  in  which  the  same  ground  is  assumed. 
But  the  judicious  thinker  will  not  venture  to  limit  the 
omnipotence  of  God,  in  any  case  which  does  not  clearly 
involve  a  contradiction.  He  will  not  presume  to  affirm 
that  the  infinite  mind  was  driven  to  such  a  state  of  diffi- 


SERMON  XII.  205 

culty  and  perplexity — that  the  resources  of  Divinity  were 
so  nearly  exhausted,  that  only  a  single  alternative  re- 
mained, and  the  Creator  must  either  abandon  the  intelli- 
gent inhabitants  of  earth  to  final,  irretrievable  destruction, 
or  else  rescue  them  by  the  precise  method  which  Chris- 
tianity exhibits.  And  after  all,  the  point  is  one  respecting 
which  it  is  useless  to  speculate.  It  is  surely  enough  for 
us  to  know  that  some  method  was  necessary;  and  that 
a  method  every  way  adequate  to  the  end  contemplated, 
has  been  revealed. 

We  are  thus  led  to  a  second  general  reflection  suggest- 
ed by  the  passage  under  consideration,  which  is,  that 
sufficient  provision  has  been  made  on  the  part  of  God,  for 
the  recovery  of  men  from  ^^sin  and  uncleanness.''  This 
is  implied  in  tlie  figurative  language  of  our  text.  A  "foun- 
tain" conveys  the  idea  of  abundance.  Tiie  water  from  a 
reservoir  may  be  exhausted :  but  the  stream  that  ema- 
nates from  an  original  source,  runs  with  a  fulness  and 
steadiness,  in  which  we  may  recognise  at  once  the  bounty 
and  the  uniformity  of  nature.  And  in  the  same  manner 
flows  the  grace  of  God  which  bringeth  salvation :  a  tide 
of  benevolence — a  current  of  compassion, — exuberant  and 
perennial. 

There  are  two  aspects  under  wiiich  the  salvation  of  the 
gospel  may  be  contemplated.  It  may  be  regarded  as  a 
plan  both  for  expiating  the  guilt  of  men,  and  gradually 
emancipating  them  from  the  dominion  of  evil  habits ;  the 
former  being  accomplished  througli  the  atoning  merits  of 
the  death  of  Christ,  and  tiie  latter  effected  by  the  gracious 
operations  of  the  Holy  Spirit.  Let  us  glance  for  a  few 
minutes  at  each  of  these  particulars. 

The  provision  wliicli  God  has  made  for  tlie  salvation 
of  men,  consists  primarily  in  a  full  satisfaction  rendered 
to  his  justice  for  their  transgressions,  by  the  sacrifice  of 

24 


206  SERMON  xn. 

his  Son.  We  are  aware,  that  we  are  now  approach- 
ing ground  which  has  been  much  contested.  The 
doctrine  which  asserts  the  necessity  and  the  fact  of  an 
atonement  for  sin,  has  been  assailed  by  every  form  and 
variety  of  argument.  But  before  we  undertake  to  repel 
any  of  the  objections  which  have  been  made  to  this  doc- 
trine, we  would  direct  your  attention,  for  a  moment,  to  a 
single  point.  We  presume,  then,  that  every  one  who 
has  read  the  Bible,  has  observed,  that  the  death  of  Christ 
is  dwelt  upon  by  the  inspired  penmen  with  an  emphasis 
altogether  peculiar.  No  one  will  attempt  to  deny,  that 
far  more  importance  is  attached  to  this  event,  than  to  any 
other  which  the  sacred  Scriptures  record.  So  unques- 
tionable is  this  fact,  that  the  most  candid  of  the  rejectors 
of  the  doctrine  of  the  atonement,  have  felt  themselves 
constrained  to  admit,  that  the  death  of  the  Messiah,  besides 
its  use  as  an  example  of  fortitude  and  resignation  in  the 
endurance  of  suffering,  may  be  the  means  of  accomplish- 
ing some  higher  but  unknown  object  in  the  divine  admin- 
istration. This  they  grant  may  be  the  case,  though  they 
contend,  that  it  is  a  matter  too  obscurely  revealed,  to 
form  an  intelligible  article  of  religious  belief,  or  to  exert 
a  perceptible  influence  on  religious  practice.  Now,  while 
we  admire  the  ingenuousness  of  those  who  make  even 
this  slender  concession,  we  deeply  regret  that  the  invete- 
racy of  preconceived  opinions  is  such,  as  to  prevent  them 
from  discovering  that  what  they  view  as  a  mere  possi- 
bility, the  New  Testament  announces  as  an  absolute  and 
a  glorious  certainty.  The  sacred  writers  occasionally 
refer  to  the  sufferings  of  Jesus  as  an  example  of  fortitude 
and  resignation.  But  they  much  more  frequently  and 
emphatically  refer  to  those  sufferings  as  a  great  transac- 
tion, in  virtue  of  which  sin  may  be  pardoned,  and  sinners 
saved.     They  incidentally  exhibit  the  Son  of  God  as  a 


SERMON  xir.  207 

perfect  model  for  human  imitation,  while  they  generally 
and  chiefly  describe  him  as  the  onlj'^  Deliverer  from  the 
curse  of  a  violated  law.  There  is,  therefore,  great  pro- 
priety and  pertinency  in  the  exhortation  of  an  old  author, 
who  tells  us,  to  "  take  heed,  that  we  do  not  so  consider 
Christ  for  our  pattern,  as  to  disown  him  for  our  Saviour 
and  Redeemer." 

That  the  death  of  the  Son  of  God  has  some  peculiar 
relation  to  the  f()ri;iveness  and  acceptance  of  fallen  man, 
is  a  truth  the  denial  of  which  seems  to  lead  to  the  con- 
clusion, that  a  very  numerous  order  of  scriptural  passa- 
ges convey  no  intelli'^ible  meaning,  and  can  be  applied  to 
no  useful  purpose.  Did  the  prophet  Isaiah,  for  instance, 
utter  nothing  more  than  a  puerile  rhapsody,  when  he  de- 
clared, that  the  coming  Messiah  should  be  "  wounded  for 
our  transgressions,  and  bruised  for  our  iniquities?''  Was 
Daniel  beside  himself,  when  he  affirmed,  that  this  same 
Messiah  "  should  be  cut  off,  but  not  for  himself?''  Or  if 
it  be  alleged,  that  the  prophets  were  accustomed  to  ex- 
press themselves  poetically  and  obscurely,  what  shall  we 
make  of  many  of  the  assertions  of  such  a  plain  and  prosaic 
personage  as  the  apostle  Paul?  He  tells  us,  that  "  Christ 
died  for  our  sins  according  to  the  Scriptures" — that  he 
"put  away  sin  by  the  sacrifice  of  himself" — that  he 
"gave  himself  for  us  an  offering  and  a  sacrifice  to  God 
for  a  sweet-smelling  savour" — that  he  was  "made  sin  for 
us,  though  he  himself  "knew  no  sin."  The  same  apos- 
tle on  more  than  one  occasion  represents  the  Lord  Jesus 
as  "  the  propitiation  for  our  sins."  These  and  similar 
passages  that  might  be  quoted,  must,  we  presume,  have 
some  meaning.  Now,  they  surely  cannot  imply,  that 
Jesus  of  Nazareth  died  simply  as  a  martyr  and  a  pattern 
of  heroic  fortitude ;  or,  at  any  rate,  if  this  be  their  mean- 
ing, the  inevitable  conclusion  is,  that  the  authors  of  the 


208  SERMON  xir. 

Bible  were  so  strangely  ignorant  of  the  ordinary  use  of 
language — so  singularly  destitute  of  common  sense — that 
the  book  which  they  have  written  is  perfectly  valueless, 
and  can  answer  no  other  end  than  to  produce  dissensions 
and  controversies  respecting  its  contents.  And  are  we 
prepared  for  this  conclusion?  If  not,  we  must  admit, 
that  the  inspired  penmen  meant  what  the  phraseology 
which  they  have  employed  to  express  their  ideas,  natu- 
rally implies — that  the  death  of  Christ  is  a  great  transac- 
tion designed  to  obviate  any  difScult^^  which  the  princi- 
ples of  Body's  moral  government,  and  the  general  interests 
of  the  universe,  might  otherwise  have  interposed  to  the 
pardon  of  human  offenders- — the  prominent  provision  and 
leading  feature  of  a  plan  by  which  Jehovah  might  be  just, 
and  yet  justify  the  guilty. 

It  has  been  already  intimated  that  various  objections 
have  been  urged  against  the  doctrine  of  the  atonement. 
And  nothing,  brethren,  is  more  easy  tiian  to  object.  It  is 
by  no  means  difficult  to  say,  that  the  doctrine  in  question 
represents  the  Deity  as  a  stern  and  vindictive  being,  who 
will  bestow  not  a  look  of  compassion  upon  his  miserable 
creatures  without  some  valuable  consideration — a  being 
whose  laws  are  "  written  like  Draco's, in  blood,"  and  who 
has  "  erected  a  gallows  in  the  centre  of  the  universe"  for 
the  ^'  most  conspicuous  and  terrible  manifestation  of  his 
justice  and  wrath.''  Nor  is  it  difficult  to  complain  that 
this  doctrine  is  dark  and  mysterious — that  it  supposes  a 
relation  to  subsist  between  the  sufferings  of  an  innocent 
Personage,  and  the  acquittal  of  the  guilty,  which  is 
wholly  incomprehensible.  These,  and  a  hundred  such 
objections,  we  say,  are  easily  made.  But  the  only  legiti- 
mate query,  as  we  conceive,  is.  Do  tiie  sacred  Scriptures 
describe  the  death  of  Christ  as  an  atonement  for  sin — an 
event  eminently  instrumental  in  procuring  the  forgiveness 


SKRMON  XII.  209 

of  human  offenders — a  something,  in  short,  without  which 
our  entire  race  must  have  been  lost?  If  they  do  thus 
describe  it,  then  there  ouglit  to  be  an  end  to  all  unbelief 
or  doubt — the  saying  is  a  faithful  one  and  worthy  of  all 
acceptation.  And  yet  it  has  been  too  common  for  dispu- 
tants on  this  subject,  to  forget  tiie  point  really  at  issue, 
and  to  lose  themselves  in  abstruse  and  unintelligible  dis- 
quisitions relative  to  the  nature  of  the  atonement.  Breth- 
ren, we  regard  all  disquisitions  of  this  sort,  whether  they 
proceed  from  the  heterodox,  or  from  those  who  are  re- 
puted orthodox,  as  speculations  that  can  lead  to  no  valu- 
able or  satisfactory  result.  We  have  nothing  whatever 
to  do  with  the  nature  of  the  atonement.  Our  business  is 
solely  with  the  question,  whether  or  not  one  has  been 
mad^  for  sin.  And  if  we  find  that  the  inspired  record 
virtually  answers  this- question  in  the  affirmative,  we  are 
then  bound  to  yield  our  credence  to  a  fact  so  highly  and 
fully  authenticated,  even  though  we  are  not  able  to  clear 
up  all  the  difficulties  connected  with  it,  which  it  is  easy 
for  ingenious  minds  of  a  sceptical  turn  to  suggest.  We 
know,  that  some  of  the  most  real  and  obvious  phenomena 
in  nature — even  the  very  existence  of  material  things — 
have  been  denied  by  some  philosophers — yes,  and  denied 
with  such  an  array  of  plausible  argumentation,  that  their 
works  remain  to  this  day  unanswered — for  all  the  rea- 
soning of  Dr.  Reid  on  this  subject,  however  well-meant, 
serves  only  to  remind  us  of  that  famous  definition,  "Why, 
a  poet  is  as  much  as  one  should  say — a  poet."  And 
why  have  not  these  works  been  answered?  Because 
our  knowledge  here  below  is  limited.  We  know,  indeed, 
that  material  things  do  actually  exist.  Their  existence 
Avas  known  to  the  very  metaphysicians  who  attempted  to 
deny  it.  But  we  are  unable  from  the  imperfection  of  our 
mental  faculties,  to  explain  clearly  and  satisfactorily  the 


210 


SERMON  XII. 


various  difficulties  that  may  be  conjured  around  such  an 
apparently  simple,  and,  indeed,  such  a  really  simple 
question  as  that  of  the  existence  of  a  material  universe. 
In  like  manner  we  know,  since  the  God  of  infinite  truth 
has  communicated  to  us  the  information  that  there  has 
been  "  opened  (in  virtue  of  the  death  of  Christ)  a  fountain 
for  sin  and  uncleanness."  But  we  are  incompetent  to 
answer  all  the  objections  which  acute  and  sophistical 
reasoners  may  readily  array  against  tliis  fact. 

Let  us  then,  dear  hearers,  banish  every  doubt,  and  re- 
ceive with  gratitude  and  joy  the  doctrine  of  the  atonement. 
Let  us  embrace  this  truth  as  the  leading  principle  of  di- 
vine revelation — the  very  corner-stone  of  our  immortal 
hopes.  Let  us  contemplate  the  death  of  Christ,  as  a  great 
transaction  which  has  in  some  way  expiated  the  offences 
of  men.  Let  us  behold,  in  the  blond  shed  on  Calvary, 
the  medium  of  our  restoration  to  the  favour  of  Jehovah — 
the  "fountain  opened  for  sin  and  for  uncleanness."  True, 
we  know  not  how  that  blood  is  capable  of  washing  away 
our  transgressions.  Nor  need  we  know.  It  is  enough 
for  us  to  learn,  on  the  authority  of  Him  who  cannot  lie, 
that  such  a  relation  subsists  between  the  sufferings  of 
Jesus,  and  the  justice  of  Heaven,  as  to  render  the  par- 
don of  human  culprits  a  safe  and  an  honourable  measure 
on  the  part  of  their  offended  Sovereign.  There  is  a  real, 
though  an  unknown  something,  in  the  circumstances  at- 
tending the  crucifixion  of  the  Messiah,  which  has  made 
it  possible  for  the  high  and  mighty  Ruler  of  the  universe, 
to  show  pity  towards  our  rebellious  race,  without  tarnish- 
ing his  own  moral  purity,  or  affording  encouragement  to 
beings  yet  unfallen,  to  become  the  imitators  of  our  diso- 
bedience. In  other  and  scriptural  language — God  hath 
set  forth  his  Son  to  be  a  propitiation  for  the  remission  of 
sins,  in  order  that  he  might  himself  be  just,  and  the  jus- 
tifier  of  him  that  believeth  in  Jesus. 


SLRMON  XIL  211 

The  death  of  Christ,  then,  was  a  satisfaction  for  our 
sins.  Yes,  and  it  was  a  full  satisfaction.  The  offering 
which  he  made  of  himself,  was  infinite  in  value.  This  is 
evident  from  the  fact  of  his  divinity.  It  is  also  evident 
from  the  circumstance,  that  tlie  invitations  of  the  gospel 
are  addressed,  and  its  blessings  promised,  to  tlie  wliole 
human  family.  And  it  is  furtlier  evident  from  express 
declarations  of  the  New  Testament,  with  which  you  are 
all  familiar,  and  which,  therefore,  we  shall  not  now  quote. 

But  the  provision  which  God  has  made  for  the  salva- 
tion of  men,  further  consists  in  a  process  of  moral  reno- 
vation, begun  and  qontinued  in  their  souls  through  the 
agency  of  the  Holy  Ghost.  And  here  the  figurative  lan- 
guage of  our  text  becomes  eminently  significant.  The 
gospel  may  well  be  considered  as  opening  a  great  "foun- 
tain for  sin  and  for  uncleanness,"  since  it  reveals  a  me- 
thod by  which  fallen  and  corrupt  human  nature  may  be 
restored  to  its  original  rectitude  and  purity.  Other  sys- 
tems of  religion  promise  forgiveness  to  the  offender,  and 
lead  him  to  entertain  a  vague  anticipation  of  happiness 
beyond  the  grave.  But  they  present  no  consistent  and 
effectual  plan  for  reclaiming  liira  from  the  influence  of  his 
native  depravity,  and  rendering  him  fit  to  dwell  in  the 
presence  of  the  Holy  One.  Numerous  rites  and  ceremo- 
nies, however  imposing  in  their  nature,  have  not  the 
smallest  tendency  to  emancipate  from  the  chains  of  un- 
hallowed habits.  Nor  can  mere  ethical  precepts,  even 
when  recommended  by  the  most  attractive  speculations  of 
philosopiiy,  subdue  the  sinister  propensities,  and  control 
the  irregular  movements  of  a  heart  deceitful  above  all 
things  and  desperately  wicked.  The  sinner  "  must  be 
born  again."  He  must  become  "  a  new  creature."  A 
great  and  radical  change  must  pass  upon  liim,  ere  he  can 
be  truly  and  permanently  happy.     The  universe  affords 


212 


SERMON  XII. 


not  a  solitary  spot  to  which  a  being  alienated  in  his  affec- 
tions from  God,  may  resort  for  tranquillity  and  enjoyment. 
Should  the  justice  of  heaven  pursue  him  with  no  positive 
inflictions  of  misery,  still  he  would  be  the  victim  of  con- 
stant self-reproach — inextinguisliable  fire  would  rage  in 
his  bosom — he  would  feel  the  worm  that  never  dies 
gnawing  at  liis  soul.  Yes,  it  is  certain,  that  without  re- 
generation man  can  never  find  peace  and  bliss,  either  in 
the  present  or  the  future  world.  He  must  be  renewed  in 
the  spirit  of  his  mind — his  moral  nature  must  be  touched 
and  moulded  again  by  the  plastic  hand  of  the  Creator — 
the  image  of  his  Maker  must  be  restored  to  his  soul, — or 
he  will  remain  for  ev^r  wretched.  A  change  so  complete 
and  transcendent  as  he  needs,  can  be  effected  only  by  the 
interposition  of  divine  power.  And,  blessed  be  God !  he 
has  made  the  most  ample  provision  for  such  interposition. 
He  is  willing  to  exert  his  power  in  the  regeneration  of  the 
human  heart.  He  has  opened  "  a  fountain  for  sin  and 
uncleanness,"  in  which  the  most  polluted  of  mankind — 
the  vilest  transgressor  that  lives  on  tliis  earth — may  ob- 
tain purification.  He  is  always  ready  to  impart  the  re- 
newing and  sanctifying  influences  of  his  Spirit,  to  those 
who  sincerely  desire  and  earnestly  implore  them.  No 
individual  ever  put  up  to  the  throne  of  his  heavenly  Fa- 
ther the  ingenuous  petition,  "  Create  in  me  a  clean  heart, 
0  God !  and  renew  a  right  spirit  within  me,'' — and  met 
with  a  refusal,  or  an  unkind  reception.  The  uniform  lan- 
guage of  Jehovah  is,  '^  Ask,  and  ye  shall  receive." 

The  doctrine  which  asserts  the  necessity  of  a  divine 
operation  on  the  human  heart,  like  the  doctrine  of  the 
atonement,  has  been  much  objected  to.  It  has  been  con- 
tended, that  those  passages  of  Scripture  which  seem  to 
speak  of  such  an  operation,  are  nothing  more,  in  reality, 
than  figurative  allusions  to  the  effect  of  moral  suasion. 


SERMON  XII.  213 


But  we  submit  it  to  the  common  sense  of  every  unpre- 
judiced person,  whether  the  language  of  the  sacred  writers 
on  this  subject,  is  not  entirely  too  strong  to  be  explained 
away  in  any  such  manner.     ''  A  fountain  for  sin  and  un- 
cleanness"— ^' born   again"— "a  new  creature"— " the 
workmanship  of  God"—"  temples  of  the  Holy  Ghost"— 
«  washed  and  sanctified  in  the  name  of  the  Lord  Jesus, 
and  by  the  Spirit  of  our  God."     Are  these  tropes  and 
metaphors?     If  they  be— why  then,  farewell  to  all  our 
religious  knowledge  derived  from  the  Bible.     On  the 
same  principle,  it  may  easily  be  shown  that  the  resurrec- 
tion of  the  body— the  immortality  of  the  soul— the  minis- 
try of  Christ— and,  in  fact,  the  very  being  of  Deity— are 
mere  figures — the  embellishments  of  rhetoric. 

Brethren,  it  becomes  us  all  to  be  grateful  to  God,  for 
the  provision  which  he  has  made  for  our  recovery  from 
guilt  and  moral  defilement.  O!  let  us  not  cease  to  thank 
the  beneficent  Author  of  our  being,  that  he  has  not  left  us 
unpitied,  to  perish  in  our  trangressions.  Let  us  rejoice 
that  "  a  fountain"  has  been  ''  opened  for  sin  and  for  un- 
cleanness."  Let  us  call  upon  our  souls  and  all  that  is 
within  us,  to  bless  and  praise  Jehovah  for  those  ani- 
mating promises  of  pardon  and  sanctification,  which  the 
precious  volume  of  his  grace  contains. 

Nor  let  us  be  contented  with  general  emotions  of  gra- 
titude, elicited  by  the  view  of  what  God  has  done  for  the 
benefit  of  mankind.  It  will  be  of  no  advantage  to  us, 
dear  hearers,  that  "a  fountain"  has  been  "opened  for 
sin  and  for  uncleanness,"  unless  we  actually  betake  our- 
selves to  this  fountain,  and  ol)tain  the  application  of  its 
purifying  streams  to  our  polluted  souls.  And  O !  have 
we  done  this?  Have  we  secured  an  interest  in  the  blood 
of  Christ?  Have  our  numberless  offences  against  our 
Maker   been   pardoned?     Have  we  been  regenerated? 

25 


214  SERMON  XII. 

Have  old  things  in  us  passed  away,  and  all  things  be- 
come new?  Do  we  now  love  God  supremely?  Can  we 
say  that  we  give  to  him  undivided  hearts  ?  Can  we  look 
up  to  him  and  exclaim,  "  Whom  have  we  in  heaven  but 
thee?  and  there  is  none  upon  earth  that  we  desire  besides 
thee  ?"  Happy  they  who  can  answer  such  queries  to  the 
satisfaction  of  their  own  consciences ! 

Brethren,  these  and  similar  queries  are  particularly  im- 
portant to  those  among  you  who  have  made  a  public  and 
solemn  profession  of  faith,  and  contemplate  a  renewal  of 
this  profession  on  the  next  Sabbath.  Then  the  table  of 
the  Lord  will  be  again  spread.  Then  the  great  fountain  for 
sin  and  for  uncleanness  will  be  exhibited,  in  significant  and 
affecting  emblem,  to  your  view.  Prepare,  communicants, 
prepare  for  the  scene  that  is  before  you.  Examine  your- 
selves, and  so  eat  of  that  bread,  and  drink  of  that  cup, 
which  represent  the  body  of  Christ  broken,  and  his  blood 
shed  for  the  remission  of  sins.  Compare  your  lives — not 
merely  your  external  conduct,  but  the  temper  of  your 
minds,  and  state  of  your  hearts — with  the  requirements 
of  the  holy  volume.  And  remember,  too,  that  in  this,  as 
in  all  other  matters,  you  can  do  nothing  without  the  aid 
of  your  heavenly  Father.  To  him  let  your  supplication 
arise — "  Search  us,  O  God,  and  know  our  hearts ;  try 
us,  and  know  our  thoughts;  and  see  if  there  be  any 
wicked  way  in  us,  and  lead  us  in  the  way  everlasting." 

And  what  shall  we  say  to  those  who  have  not  yet  come 
to  the  fountain  for  sin  and  uncleanness — who  forsake  this 
fountain  of  living  waters,  and  hew  out  for  themselves 
cisterns,  broken  cisterns,  that  can  hold  no  water?  We 
entreat  you,  dear  hearers,  to  pause,  and  reflect  upon  the 
inevitable  consequences  of  your  present  career.  Believe 
us,  there  is  no  pardon  for  the  guilty — there  is  no  sanctifi- 
cation  for  the  polluted — there  is  no  happiness  for  th« 


SERMON  XII.  215 

miserable — except  what  the  gospel  of  Christ  reveals.  Uis 
name  is  the  only  one  by  which  you  can  be  saved.  And 
in  him  there  is  complete  and  final  salvation.  It  matters 
not  what  may  be  the  nature  or  the  number  of  your  trans- 
gressions. The  blood  of  God's  Son  can  cleanse  from  all  sin. 
There  is  no  human  being  on  this  side  of  eternity,  who  need 
apprehend  that  his  offences  are  too  numerous  and  aggra- 
vated to  be  forgiven — that  the  stains  of  moral  defilement 
are  too  deeply  wrought  into  his  soul,  to  be  washed  out.  O 
no!  The  fountain  spoken  of  in  our  text,  has  efficacy  enough 
to  purify  every  sinner  that  repairs  to  its  streams.  Its 
current  springs  from  those  heights  of  benevolence  and 
glory,  on  which  the  Deity  himself  sits  enthroned,  and. 
comes  down  to  earth  with  an  impetus,  a  fulness,  and 
a  power,  sufficient  to  overflow  the  loftiest  mountains  of 
human  guilt  and  depravity.  Here,  then,  ye  prisoners  of 
hope,  is  your  encouragement.  Banish  every  thing  like 
despair  from  your  bosoms.  The  voice  of  love  and  mercy 
this  morning  sounds  to  cheer  and  to  invite  you.  Listen 
to  its  heaven-born  accents : — "  Come  now,  and  let  us 
reason  together,  saith  the  Lord ;  though  your  sins  be  as 
scarlet,  they  shall  be  as  white  as  snow,  and  though  they 
be  red  like  crimson,  they  shall  be  as  wool." 


SERMON  XIII. 

LUKE  XVI.  1 9. 

"  And  he  said  also  unto  his  disciples,  There  was  a  certain  rich  man,  which  had  a 
steward;  and  the  same  was  accused  unto  him,  that  he  had  wasted  his  goods. 
And  he  called  him,  and  said  unto  him.  How  is  it  tliat  I  hear  this  of  thee  ? 
give  an  account  of  thy  stewardship;  for  thou  mayest  be  no  longer  steward. 
Then  the  steward  said  within  himself.  What  shall  I  do?  for  my  lord  taketh 
away  from  me  the  stewardship;  I  cannot  dig;  to  beg  I  am  ashamed.  I  am 
resolved  what  to  do,  that  when  I  am  put  out  of  the  stewardship,  they  may  re- 
ceive me  into  their  houses.  So  he  called  every  one  of  his  lord's  debtors  unto 
him,  and  said  vmto  the  first.  How  much  owest  thou  unto  my  lord?  And  he 
said,  An  hundred  measures  of  oil.  And  he  said  unto  him.  Take  thy  bill,  and 
sit  down  quickly  and  write  fifty.  Then  said  he  to  another.  And  how  much 
owest  thou?  And  he  said.  An  hundred  measures  of  wheat.  And  he  said  unto 
him.  Take  thy  bill  and  write  fourscore.  And  the  lord  commended  the  un- 
just steward,  because  he  had  done  wisely;  for  the  children  of  this  world 
are  in  their  generation  wiser  than  tlie  children  of  light.  And  I  say  unto  you. 
Make  to  yourselves  friends  of  the  mammon  of  unrighteousness;  that,  when 
ye  fail,  they  may  receive  you  into  everlasting  liabitations." 

The  generality  of  infidel  writers  have  admitted,  that 
the  morality  of  the  gospel  is  pure  and  unexceptionable. 
And  yet  there  have  not  been  wanting  those,  who  have 
assumed  a  different  and  bolder  ground.  The  Bible  has 
been  openly  characterized  by  one  who  was  himself  the 
pollution  and  disgrace  of  every  community  in  which  he 
movedj  as  "the  most  immoral  book  in  the  world." 
This  extravagant  and  blasphemous  language  was  used 
by  its  author  principally  in  reference  to  the  Old  Testa- 
ment. But  even  the  New  Testament  has  not  entirely 
escaped  detraction.  The  very  instructions  that  fell  from 
the  lips  of  the  Son  of  Grod  have  been  objected  to,  as  not 
uniformly  in  accordance  with  the  principles  of  rectitude. 


SKKMON  Xlir. 


217 


Thus  the  parable  which  we  have  just  read  to  you,  has 
been  condemned  on  the  ground  that  it  is  calculated  to 
encourage  fraud,  by  the  terms  of  approbation  in  which  it 
relates  the  conduct  of  a  dislionest  steward.  We  can 
readily  conceive,  that  to  the  casual  reader,  there  may  be 
a  semblance  of  plausibility  in  this  objection.  We  have, 
therefore,  thought,  that  it  might  not  be  uninteresting  nor 
unprofitable  to  attempt  a  correct  exposition  of  a  passage 
of  Scripture,  which  is  lialde  to  misapprehension,  but 
which,  when  rightly  understood,  will  be  found  highly  in- 
structive in  its  scope  and  tendency. 

"  There  was  a  certain  rich  man  who  had  a  steward, 
and  the  same  was  accused  unto  him,  that  he  had  wasted 
his  goods." 

This  verse  accurately  and  strikingly  delineates  the  re- 
lation which  we  all  sustain  to  God.  We  may  be  con- 
sidered as  his  stewards,  because  every  thing  that  we  pos- 
sess belongs  in  reality  to  him.  We  are  his  property  in 
the  most  unrestricted  sense  of  the  term.  Our  existence 
was  derived  from  him  in  the  first  instance.  His  eyes  be- 
held our  substance  yet  being  imperfect ;  and  in  his  book 
all  our  members  were  written,  which  in  continuance  were 
fashioned,  when  as  yet  there  was  none  of  them.  He 
clothed  us  with  skin  and  flesh,  and  fenced  us  with  bones 
and  sinews.  He  endued  us  with  the  thinking  and  feel- 
ing principle,  whatever  it  is,  which  animates  and  ennobles 
our  material  frame.  By  his  kind  and  untiring  providence 
too,  we  have  ever  since  been  preserved  in  being.  To  his 
bounty  we  owe  every  corporeal  comfort,  and  every  intel- 
lectual enjoyment.  The  food  that  we  eat,  and  the  rai- 
ment that  we  wear — the  lands  and  the  houses  tliat  we  are 
accustomed  to  call  our  own — the  gold  and  silver  that  we 
have  laid  up  in  our  coffers — the  knowledge  that  we  have 
ac(juired — the  reputation  and  honours  that  we  have  won 


>i8  SERMON  XIH. 

— the  children  around  whom  our  tenderest  affections  and 
fondest  hopes  revolve — these  are  all  the  gifts  of  Jehovah. 
Human  arithmetic  would  fail  to  enumerate  the  various 
obligations  under  which  his  benignity  has  brought  us. 
We  have  not  a  single  possession,  for  which  we  are  not 
indebted  to  the  Creator  and  sovereign  Proprietor  of  the 
universe. 

Again,  the  steward  in  the  parable  was  accused  of 
squandering  the  goods  of  his  employer.  And,  brethren, 
may  not  a  similar  accusation  be  preferred  against  each 
one  of  us  ?  As  the  stewards  of  God,  we  are  bound  to 
take  care  of  the  various  talents  with  which  he  has  en- 
trusted us.  Any  misuse  of  these  talents  must  render  us 
obnoxious  to  his  displeasure.  He  has  been  pleased  to 
confide  them  to  our  safe  keeping,  and,  of  course,  the  waste 
or  neglect  of  them  must  be  viewed  and  punished  by  him 
as  a  breach  of  trust.  In  short,  our  Maker  has  a  most 
equitable  and  cogent  claim  to  the  highest  services  that  we 
can  render ;  he  is  fairly  entitled  to  put  in  requisition  for 
his  own  pleasure,  and  the  promotion  of  his  own  glory,  all 
the  faculties  of  body  and  of  mind,  which  he  has  bestowed 
upon  us.  Now  is  it  not  a  fact,  that  we  are  exceedingly 
prone  to  deny — if  not  with  our  lips,  at  least  by  our  con- 
duct— that  he  is  our  rightful  Master  ?  How  frequently 
do  we  act  without  the  least  reference  to  his  will !  How 
proudly  does  the  feeling  of  independence  arise  in  our 
bosoms !  And  how  arrogantly  does  the  general  tenour  of 
our  deportment  say,  "  What  is  the  Almighty  that  we 
should  serve  him  ?  and  what  profit  should  we  have,  if  we 
pray  unto  him  ?"  Yes,  we  all  waste,  in  a  greater  or  less 
degree,  the  blessings  which  a  bountiful  providence  has 
conferred  upon  us.  What  noble  endowments  of  the  mind 
and  heart,  not  to  speak  of  inferior  advantages,  have  been 
ruined  and  destroyed  by  intemperance !  Can  you  conceive 


SERMON  XIII.  119 

of  amore  profligateand  disgraceful  expenditure  of  Heaven's 
favours,  than  may  be  laid  to  the  charge  of  those,  who,  in 
the  expressive  language  of  Solomon,  "  tarry  long  at  the 
wine?''  O!  how  should  the  thought,  that  they  are  the 
stewards  of  God,  dash  from  tlieir  lips  the  intoxicating  gob- 
let, and  drive  them  humble,  broken-hearted  penitents 
from  the  scene  of  dissipation  !  There  are  also  those  who 
prostitute  the  best  gifts  of  Jehovah  to  the  purposes  of  an 
inordinate  ambition,  sacrificing  the  favour  of  the  Creator 
to  the  applause  and  admiration  of  his  creatures.  There 
are  others  who  frustrate  the  benevolent  designs  of  the  Al- 
mighty by  hoarding  up  for  the  gratification  of  avarice, 
that  wealth  which  he  placed  at  their  disposal,  in  order 
that  they  might  have  the  opportunity  of  augmenting  their 
own  happiness  by  contributing  to  the  happiness  of  others. 
We  might  likewise  refer  to  the  conduct  of  those  whose 
career  is  a  round  of  frivolous  occupations  and  amuse- 
ments, styled  in  most  appropriate  phraseology,  so  many 
modes  of  "killing  time."  But  it  would  be  no  easy  task 
to  enumerate  all  the  different  ways  in  which  men  waste 
the  mercies  of  heaven.  In  general  it  may  be  observed  that 
the  promotion  of  the  Divine  glory  is  the  great  end  of  our 
being,  and  that  thus,  so  far  as  we  act  without  a  due  refer- 
ence to  this  end,  are  we  chargeable  with  the  guilt  of  dis- 
sipating the  property  of  Him,  whose  we  are,  and  whom 
we  are  bound  to  serve. 

We  are  not,  however,  to  imagine,  that  nothing  more  is 
required  of  us,  as  the  stewards  of  God,  than  merely  that 
we  should  not  waste  or  neglect  the  talents  which  he  has 
put  into  our  possession.  This  is  a  part  of  our  duty.  But 
it  is  not  all  our  duty.  More,  much  more  is  demanded 
by  our  Master  in  heaven.  He  calls  for  the  judicious  and 
assiduous  improvement  of  his  talents.  And  here  we  may 
refer,   in   illustration   and   support   of  this   position,  to 


220  SERMON  XIII. 

another  of  the  parables  of  our  Lord,  in  which  the  king- 
dom of  heaven  is  compared  to  a  certain  person,  who  pre- 
vious to  his  departure  for  some  distant  region,  left  his 
property  in  charge  with  three  servants.  To  one  he  gave 
five  talents ;  to  another  two ;  and  to  a  third  one.  They 
who  received  the  five  and  the  two  talents,  presented,  on 
the  return  of  their  lord,  double  the  amount  confided  to 
them:  thus  evincing,  that  they  had  been  prudently 
and  diligently  employed  during  his  absence.  They  were 
accordingly  commended  as  good  and  faithful  servants, 
and  promised  an  abundant  reward.  But  he  who  received 
the  one  talent,  approached  his  master  with  this  pitiful 
speech :  "  Lord,  I  knew  thee,  that  thou  art  an  liard  man, 
reaping  where  thou  hast  not  sown,  and  gathering  where 
thou  hast  not  strawed ;  and  I  was  afraid,  and  went  and 
hid  thy  talent  in  the  earth :  lo,  there  thou  hast  that  is 
thine."  Mark  his  lord's  indignant  reply:  "Thou  wicked 
and  slothful  servant,  thou  knewest  that  I  reap  where  I 
sowed  not,  and  gather  where  I  have  not  strawed;  thou 
oughtest,  therefore,  to  have  put  my  money  to  the  exchang- 
ers, and  then  at  my  coming,  I  should  have  received  mine 
own  with  usury."  With  what  point  and  energy  are  we 
here  taught,  that  it  is  not  enough  merely  to  retain  the 
talents  with  which  Grod  has  entrusted  us,  so  as  to  be  able 
to  return  them  to  him,  in  the  day  of  final  settlement,  in 
the  same  state  in  which  they  came  into  our  hands  !  The 
precept  of  our  divine  Master  is,  "  Occupy  till  I  come." 
He  demands  the  improvement  of  the  favours  which  he 
confers.  We  must  not  only  avoid  the  deterioration  of  his 
gifts,  but  we  must  evince  our  gratitude  for  their  possession, 
and  our  high  estimation  of  their  value,  by  employing  them 
as  instruments  for  the  promotion  of  his  glory. 

Let  us  now  return  to  tiic  parable  before  us  :  ^^  And  he 
called  him,  and  said  unto  him.  How  is  it,  that  1  hear  this 


SERMON  XIH.  221 

of  thee?  give  an  account  of  thy  stewardship,  for  thou 
mayest  be  no  longer  steward." 

The  great  practical  truth  inculcated  in  this  verse,  is 
that  of  human  accountability.  The  very  idea  of  our  being 
the  stewards  of  God,  implies  that  we  are  responsible  to 
him  for  the  use  that  we  make  of  the  talents  with  which 
he  has  entrusted  us.  The  truth  is  one  which  conscience 
forces  us  to  admit.  Every  individual  feels  that  he  is  a  moral 
agent — the  subject  of  reward  and  punishment.  There  is 
something  within  him  which  declares,  in  language  too 
plain  to  be  mistaken,  too  loud  and  imperious  to  be  wholly 
unheeded,  that  he  is  amenable  to  a  Being  of  infinite  recti- 
tude and  purity,  not  only  for  his  external  deportment,  but 
for  the  emotions  which  he  cherishes  in  his  heart,  and  the 
thoughts  which  he  entertains  in  his  mind.  He  has  an 
innate  conviction  on  this  subject,  which  he  vainly  endea- 
vours to  eradicate  from  his  moral  system — a  conviction 
which  survives  the  ravages  of  sin,  triumphs  over  the 
speculations  of  philosophy,  and  points  the  transgressor  to 
the  retributions  of  eternity. 

The  sacred  Scriptures  not  only  assert,  with  peculiar 
emphasis,  the  general  truth  of  man's  accountability,  but 
they  also  inform  us,  that  a  period  is  approaching,  in  which 
the  whole  human  family  shall  be  arraigned  for  trial  at 
the  bar  of  God.  They  assure  us,  that  a  day  has  been 
appointed  for  judging  the  world  in  righteousness — a  day 
in  which  the  supreme  Ruler  of  the  universe  shall  be 
seated  on  his  throne,  and  before  him  shall  be  assembled 
all  the  individuals  of  our  race.  Then  the  books  shall  be 
opened,  and  each  one  of  us  shall  be  tried  according  to  the 
things  written  in  those  books.  Every  work  shall  be 
brought  into  judgment,  with  every  secret  thing,  whether 
it  be  good  or  bad.  Nothing  shall  elude  the  scrutiny  of 
our  Maker.     The  untold  history  of  the  heart  shall  be 

26 


222 


SERMON  XIII. 


submitted  to  the  inspection,  and  published  in  the  audience, 
of  congregated  millions.  Sins  committed  in  the  deep 
gloom  of  midnight,  and  of  which  the  authors  would  have 
blushed  to  think  that  even  the  stars  of  heaven  were  wit- 
nessing them,  shall  be  exposed  to  the  view  of  the  universe, 
amid  the  blaze  of  ten  thousand  suns.  Transgressors  of 
every  description  and  of  every  order — from  the  murderer 
of  myriads,  to  the  murderer  of  a  solitary  individual — 
from  the  despot  of  a  whole  community,  to  the  despot  of  a 
single  family — from  the  plunderer  of  nations,  to  the  con- 
vict whose  first  attempt  at  robbery  consigned  him  to  the 
gallows — the  calumniator,  the  adulterer,  the  blasphemer, 
the  profancr  of  the  Sabbath,  the  miser,  the  spendthrift, 
and  the  idler — however  various  their  degrees  of  crimi- 
nality— must  all  appear  to  receive  their  sentence  and 
their  doom  at  the  judgment  seat  of  Christ. 

How  solemn  and  impressive,  dear  hearers,  is  the  truth 
to  which  we  are  endeavouring  to  direct  your  attention ! 
We  are  now  stewards.  But  we  shall  not  always  be  so ; 
or  at  least  not  in  the  same  sense  in  which  we  are  at  pre- 
sent. A  crisis  awaits  us,  (and  Grod  only  knows  how  near 
it  may  be,)  in  which  we  must  surrender  up  our  trust,  and 
give  in  an  account  of  our  stewardship.  Have  we  received 
from  the  Creator  peculiar  endowments  of  mind?  or  has 
Providence  furnished  us  with  ample  opportunities  for 
mental  improvement?  Then  must  we  account  for  these 
advantages.  Do  we  possess  extensive  wealth,  or  con- 
siderable influence  in  society?  We  must  likewise  ac- 
count for  these  advantages.  Are  we  parents?  If  so,  we 
shall  have  a  heavy  account  to  render  for  the  effect  which 
our  precepts,  and  especially  our  example,  have  had  on 
the  moral  character  and  the  eternal  destiny  of  our  chil- 
dren. Are  we  hearers  of  the  gospel,  and  have  we  neglect- 
ed the  great  salvation  which  it  proffers  to  our  acceptance? 


SERMON  Xin. 


223 


Ah!  who  can  conceive  the  reckoning  which  we  shall 
have  with  our  divine  Lord,  for  the  abuse  of  this  ines- 
timable privilege!  Gladly,  under  such  circumstances, 
would  wc  exchange  conditions  with  the  inhabitants  of 
Tyre  and  Sidon — of  Sodom  and  Gomorrah. 

We  proceed  now  to  contemplate  the  conduct  of  the 
steward,  on  receiving  the  summons  to  deliver  up  his  trust. 
We  are  told  that  he  said  within  himself,  "What  shall  I 
do?  for  my  lord  taketh  away  from  me  the  stewardship : 
I  cannot  dig;  to  beg  I  am  asliamed."  After  further  re- 
flection on  his  situation,  he  added — ''^  1  am  resolved  what 
to  do,  that  when  I  am  put  out  of  the  stewardship,  they 
may  receive  me  into  their  houses."  The  expedient  wliich 
he  devised,  is  thus  related  by  the  Saviour :  "  So  he  call- 
ed every  one  of  his  lord's  debtors  unto  him,  and  he  said 
unto  the  first.  How  much  owest  thou  unto  my  lord  ?  And 
he  said.  An  hundred  measures  of  oil.  And  he  said  unto 
him,  Take  thy  bill,  and  sit  down  quickly,  and  write  fifty. 
Then  said  he  unto  another.  And  how  much  owest  thou? 
And  he  said.  An  hundred  measures  of  wheat.  And  he 
said  unto  him.  Take  thy  bill,  and  write  fourscore." — 
The  plain  English  of  all  this  is,  that  the  steward  deter- 
mined to  provide  for  his  support,  after  his  dismission,  by 
defrauding  his  employer.  For  this  purpose,  he  called 
together  liis  lord's  debtors^  or,  as  the  original  term 
might  be  rendered,  tenants,  and  inquired  of  them  tlic 
amount  of  their  debts.  We  may  account  for  the  circum- 
stance of  this  matter  being  left  to  them  for  decision,  by 
supposing  that  the  debts  in  question,  were  their  rents, 
which  were  to  be  paid  in  the  produce  of  the  soil  they 
cultivated.  To  these  tenants,  the  stewald  remitted  a  con- 
siderable part  of  what  was  due,  entering  into  a  settlement 
with  them  before  he  had  l)een  actually  discharged  from 
his  stewardship,  and  while  his  acts  would  conseouently 


^24  SERMON  XUI, 

be  binding  on  his  master.  Some  have  imagined,  that  by 
such  conduct  he  merely  made  amends  for  his  former  in- 
justice towards  them.  However  this  may  have  been,  liis 
object  manifestly  was  to  ingratiate  himself  with  those 
whose  debts  he  thus  curtailed,  so  that  after  his  dismis- 
sion, he  might  have  some  title  to  their  friendly  offices. 

We  next  read,  "The  lord  commended  the  unjust 
steward,  because  he  had  done  wisely."  Now,  the  first 
remark  we  have  to  olBTer  on  this  passage,  is,  that  it  was 
not  the  Saviour  who  commended  the  unjust  steward,  but 
his  employer.  The  objectors  to  the  morality  of  the  para- 
ble, have  too  frequently  overlooked  this  important  dis- 
tinction. Again,  we  would  observe,  that  the  commendation 
bestowed  upon  the  unjust  steward,  was  a  commendation, 
not  of  the  fraud  which  he  had  committed,  but  simply  of 
the  prudence  and  sagacity  which  he  had  displayed,  in 
planning  for  his  own  interests.  It  is  expressly  said,  that 
his  lord  commended  him  "because  he  had  done  wisely." 

The  remainder  of  the  verse  may  be  considered  as  the 
observation  of  Christ:  "For  the  children  of  this  world 
are  in  their  generation" — (or,  as  a  judicious  translator  ren- 
ders the  original,  "  in  conducting  their  affairs") — "  wiser 
than  the  children  of  light." 

We  perceive,  then,  that  it  was  by  no  means  the  design 
of  the  Saviour,  in  the  delivery  of  this  parable,  to  counte- 
nance any  species  of  injustice.  He  always  enjoined 
upon  his  followers,  the  strictest  integrity  in  their  inter- 
course with  one  another,  and  in  their  dealings  with  the 
world  at  large.  He  laid  down  an  admirable  maxim  for 
the  regulation  of  their  conduct,  in  all  the  various  transac- 
tions of  life,  when  he  directed  them  to  do  to  others,  pre- 
cisely as  they  would  have  others  to  do  to  them.  We  more- 
over know,  tiiat  in  his  own  example,  he  displayed  the 
most  rigid  and  scrupulous  honesty;  for  an  instance  is 


SERMON  Xllf.  225 

mentioned  by  his  biographers,  in  whicli,  when  the  pay- 
ment of  a  certain  tax  was  demanded  of  liim,  he  unhesi- 
tatingly yielded  to  the  exaction,  although  he  was  aware, 
that  so  far  as  respected  himself,  it  was  illegal.  So  pro- 
per did  he  deem  it  to  avoid  any  thing  which  might  even 
look  like  a  departure  from  rectitude. 

Brethren,  we  would  not  omit  this  opportunity  of 
stating,  in  the  most  explicit  manner,  that  every  kind  of 
fraud  and  injustice  is  repugnant  to  the  precepts  and  the 
spirit  of  the  sacred  Scriptures.  The  servant  who  pilfers 
the  groceries  or  the  sweetmeats  of  her  mistress — the  ap- 
prentice who  keeps  himself  in  pocket-money  from  his 
master's  drawer — the  tradesman  who  asks  an  unreason- 
able profit  on  his  goods — the  bankrupt  who  lays  by  for 
his  own  use  any  portion  of  his  property — may  rest  assur- 
ed, that  their  conduct  is  minutely  observed,  and  will  be 
severely  punished  by  the  God  whose  law  is  promulged 
in  this  holy  volume.  Even  the  Old  Testament,  which, 
for  reasons  that  might  be  given,  exhibits  a  less  elevated 
standard  of  morality  than  the  New,  is  not  without  pas- 
sages which  represent  dishonesty  in  all  its  forms,  as  a  sin 
peculiarly  offensive  to  the  divine  Being.  Hear,  for  ex- 
ample, what  is  written  in  the  book  of  Deuteronomy: 
<^Thou  shalt  not  have  in  thy  bag  divers  weights,  a  great 
and  a  small.  Thou  shalt  not  have  in  thy  house  divers 
measures,  a  great  and  a  small.  But  thou  shalt  have  a 
perfect  and  just  weight;  a  perfect  and  just  measure  shalt 
thou  have :  that  thy  days  may  be  lengthened  in  the  land 
which  the  Lord  thy  God  giveth  thee.  For  all  that  do  such 
things,  and  all  that  do  unrighteously,  are  an  abomination 
unto  the  Lord  thy  God." 

It  is  now  time  to  meet  the  very  natural  inquiry,  What 
was  the  object  of  the  Saviour  in  the  delivery  of  the  para- 
ble under  consideration?     We  answer,  that  his  object 


226  SERMON  XIII. 

was  to  exhibit  the  foresight  of  the  steward  in  providing 
for  his  temporal  interests,  as  a  pattern  worthy  of  our  imita- 
tion in  providingfor  our  spiritual  interests.  The  force  of  our 
Lord's  argument  is  briefly  this :  If  prudence  in  a  matter 
of  comparatively  little  moment,  and  even  when  united 
with  injustice,  be  commendable,  how  much  more  deserving 
of  commendation  is  prudence  in  the  great  business  of  re- 
ligion ? 

Such  is  the  true  moral  of  the  parable;  and  in  enforcing 
this  moral  on  his  disciples,  Jesus  added,  "And  I  say 
unto  you.  Make  to  yourselves  friends  of  the  mammon  ^f 
unrighteousness,  that  when  ye  fail,"  (or,  ^'  when  ye  are 
discharged  from  your  stewardship'")  "  they  may  receive 
you  into  everlasting  habitations."  The  expression,  "  mam- 
mon of  unrighteousness,"  is  in  the  Hebrew  idiom,  and 
may  be  translated,  "  the  unrighteous  mammon,"  that  is 
false  or  deceitful  inches.  Now,  we  are  not  to  imagine, 
that  the  Saviour  here  sanctions  the  notion,  that  wealth 
may  purchase  eternal  happiness.  He  does  not  intend  to 
convey  the  impression,  that  riches,  whether  acquired  by 
dishonest  or  by  honest  means,  may  be  so  employed  by  their 
possessors  as  to  entitle  them,  in  the  strict  sense  of  the 
term,  to  the  favour  of  God,  and  the  joys  of  heaven.  His 
language,  in  this  place,  must  be  understood  in  accordance 
with  the  leading  idea  of  the  parable,  and  must,  therefore, 
be  interpreted  as  a  general  direction  to  render  all  the 
temporal  blessings  of  providence  subservient  to  the  ad- 
vancement of  our  spiritual  interests.  Do  we  possess 
wealth?  We  are  required  to  use  it  in  a  manner  calcu- 
lated to  promote  the  glory  of  God,  and  the  welfare  of  man. 
By  so  doing  we  shall  confer  the  highest  and  most  lasting 
benefit  on  our  own  souls.  We  shall  make  to  ourselves 
many  friends  in  this  world,  and,  what  is  of  infinitely 
greater  consequence,  we  shall  secure  a  Friend  in  heaven, 


SERMON  XIII.  227 

who,  when  the  term  of  our  stewardsliip  on  earth  shall 
have  expired,  will  receive  us  into  the  everlasting 
habitations  above.  Although  there  is  nothing  intrinsi- 
cally meritorious  to  the  view  of  Deity  in  the  purest  and 
most  self-denying  exercises  of  human  benevolence,  yet 
such  exercises,  being  at  once  the  fruit  and  the  evidence  of 
piety,  may  be  considered,  in  an  humble  sense,  as  the  in- 
struments by  which  the  divine  appro])ation  is  procured. 
The  final  salvation  of  an  individual  is  the  reward,  not, 
indeed,  of  debty  but  of  gimce.  Still,  however,  it  is  truly 
a  reward. 

We  have  said,  that  the  prominent  truth  inculcated  in 
this  parable,  is  the  importance  of  a  wise  and  diligent  at- 
tention to  our  spiritual  and  eternal  interests.  The  saga- 
city of  the  unjust  steward  deserves  our  imitation  in 
the  transaction  of  a  business  which  admits  of  no  injus- 
tice. When  the  blessings  of  religion  form  the  grand  object 
of  our  pursuit,  we  may  copy  his  prudence  without  the  least 
danger  of  being  induced  to  copy  his  fraudulent  conduct. 
The  concerns  of  the  soul  are  of  such  a  description,  that 
he  who  would  manage  them  to  any  useful  purpose,  not 
only  may,  but  must  combine  all  the  wisdom  of  the  serpent 
with  all  the  harmlessness  of  the  dove. 

And  here  let  us  think,  just  for  a  moment,  of  the  sa- 
gacity and  industry,  which  men  exhibit  in  their  various 
secular  avocations.  First,  behold  the  merchant.  With 
what  zeal  and  assiduity  does  he  devote  himself  to  the  ac- 
cumulation of  wealth !  And  with  what  penetration  does 
he  frequently  anticipate  the  never-ceasing  fluctuations  of 
trade — the  constant  rise  and  fall  in  the  prices  of  merchan- 
dize! Next  look  at  the  politician.  Witli  what  intense 
and  irresistible  energy  does  he  grasp  at  the  gilded  sha- 
dows of  ambition !  Mark  the  intuitive  glance  with  which 


228 


SERMON  XIII. 


he  developes  the  stratagems  of  faction — the  prophetic 
spirit  with  which  he  reads  the  distant  future,  and  accom- 
modates his  plans  to  events  which  he  knows  that  the 
revolutions  of  time  must  bring  to  pass.  Contemplate  also 
the  votary  of  science,  and  candidate  for  literary  distinc- 
tion. See  him  consecrating  the  hours  which  others  con- 
sume in  sleep,  or  employ  in  inferior  occupations,  to  the 
acquisition  of  knowledge.  Observe  the  anxious  and  un- 
tiring ardour  with  which  he  prosecutes  the  one  absorbing 
object  of  his  thoughts,  his  desires,  and  his  hopes.  The 
setting  sun  leaves  him  at  his  task,  and  the  morning  star 
witnesses  tlie  renewal  of  his  toil. 

Thus  it  is,  that  men  "  labour  for  the  meat  that  perish- 
eth."  They  rise  early,  sit  up  late,  and  eat  the  bread  of 
sorrows,"  in  order  to  secure  the  precarious  wealth,  the 
fading  honours,  and  the  unsatisfying  pleasures  of  earth. 
Would  to  God  that  they  manifested  the  same  sagacity  and 
zeal  and  perseverance,  in  attending  to  the  momentous 
concerns  of  religion !  But  alas !  "  the  children  of  this 
world  are  in  their  generation  wiser  than  the  children  of 
light." 

We  shall  not  undertake,  on  this  occasion,  to  enforce 
the  practical  lesson  of  the  text,  by  showing,  that  the 
business  of  our  salvation  is  infinitely  the  most  important 
in  which  we  can  embark.  But  we  must  not  conclude, 
without  observing — and  we  shall  do  so  in  a  single  word 
— that  there  is  a  certainty  of  success  connected  with  wise 
and  strenuous  efforts  in  this  business,  which  attends  the 
prosecution  of  no  other  pursuit.  The  merchant,  the 
politician  and  the  scholar  are  subject  to  disappointments 
from  various  sources.  Bankruptcy  may  befall  the  first, 
and  loss  of  popularity  the  second,  while  a  broken  con- 
stitution is  the  frequent  lot  of  the  third.     But  in  sincere 


SERMON  xm.  229 

and  unremitting  endeavours  to  advance  our  spiritual  in- 
terests, tliere  can  be  no  failure.  Such  endeavours  must 
and  will  prevail.  Tiiere  has  never  been  an  instance,  in 
which  they  proved  ineffectual.  As  surely  as  God  is  true, 
the  man  who  seeks  shall  find,  and  to  him  that  knocks  the 
door  of  heaven  shall  be  opened. 

No  apology,  dear  hearers,  is  requisite  for  the  subject 
to  which  your  attention  has  now  been  directed.  We  are 
all — believers  as  well  as  unbelievers — too  much  disposed 
to  remissness  and  indolence  with  regard  to  the  concerns 
of  our  souls.  Our  consciences  testify,  that  we  need  to  be 
often  admonished  of  our  awful  delinquency  and  infatua- 
tion in  this  matter.  If  a  heathen  nation  deemed  it  expedi- 
ent always  to  place  a  human  skeleton  at  the  festive  board, 
to  prevent  the  guests  from  forgetting  that  they  must  die — 
if  a  heathen  monarch  caused  a  herald  to  exclaim  three 
times  a  day  in  his  ears,  "Philip  of  Macedon,  thou  art 
mortal!'' — how  useful  must  it  be  to  inculcate  a  similar 
lesson  frequently  and  earnestly  upon  Christians!  They 
cannot  be  too  constantly  reminded,  in  the  midst  of  busi- 
ness and  of  pleasure,  of  that  injunction  from  the  lips  of 
their  Saviour :  "  Seek  first  the  kingdom  of  God,  and  his 
righteousness,  and  all  other  things  shall  be  added  unto 
you." 

And  here,  brethren,  permit  us  affectionately  to  ask  you, 
whether  it  is  not  most  unwise  to  manifest  so  much  ardour 
in  temporal  concerns,  while  you  are  comparatively  ne- 
glectful of  your  spiritual  interests?  What  a  great — what 
a  ruinous — delusion !  Have  you  yet  to  learn,  that  it  will 
profit  a  man  nothing  to  gain  the  whole  world  and  lose  liis 
own  soul !  Can  you  need  to  be  informed,  that  religion 
is  the  only  effectual  support  under  the  inflictions  of  life — 
the  only  real  source  of  serenity  and  joy  in  the  crisis  of 

27 


230  SERMON  xm. 

death  ?  Wretched,  indeed,  must  be  the  last  moments  of 
him  who  has  misspent  his  days  in  the  pursuit  of  this 
world's  vanities.  Not  the  recollection  of  the  past,  and 
still  less  the  anticipation  of  the  future,  can  administer  the 
least  solace  to  his  mind.  He  is  conscious,  that  he  is  ut- 
terly unprepared  to  render  an  account  of  his  stewardship. 
He  knows,  that  he  has  squandered  the  mercies  of  heaven. 
The  representative  of  Deity  within  his  breast — a  faith- 
ful and  terrific  monitor — points  him  to  the  blessings  of 
providence  which  he  has  abused — to  the  means  of  grace 
which  he  has  neglected.  Memory,  at  the  call  of  con- 
science, holds  up  to  his  view  a  mirror  of  his  sins,  from 
the  contemplation  of  which  he  would,  if  it  were  possible, 
speed  his  flight  to  the  utmost  verge  of  the  universe. 
Miserable  being!  his  soul  is  required  of  him,  and  he  can 
neither  avoid  nor  delay  the  summons.  Willingly  and 
eagerly  would  he  part  with  all  that  the  world  had  ever 
done  for  him,  to  obtain  the  respite  of  a  single  year — a 
single  day — a  single  hour !  But  divine  justice  frowns 
indignant  at  the  mere  suggestion  of  such  a  barter.  Weep- 
ing relatives  and  pious  friends  mingle  their  entreaties  to 
the  Father  of  mercy,  that  the  dying  culprit's  term  of  pro- 
bation may  be  only  a  little  lengthened.  Still  the  lan- 
guage of  God  is,  "  Cut  him  down ;  why  cumbereth  he 
the  ground  ?" 

We  beseech  you,  then,  dear  hearers,  to  act  a  wiser 
part.  O!  let  it  be  your  primary  object  to  make  your 
peace  with  God,  and  prepare  for  the  solemnities  of  judg- 
ment, and  the  realities  of  the  eternity  that  follows.  De- 
fer not — we  beg  you  to  defer  not — this  business  till  the 
hour  of  death.  Justly  has  it  been  called,  "  the  work  of 
a  life-time,  and  too  great  a  work  for  a  life-time."  We 
can  assure  you,  that  you  have  not  a  moment  to  lose. 


SERMON  xm.  231 

All  the  time  that  you  can  possibly  employ—all  the  effort 
that  you  can  possibly  put  forth — will  not  do  more  than 
save  you  from  destruction.  Now  is  the  crisis  of  your 
fate.  To  day  is  the  season  of  salvation.  "  Seek  ye  the 
Lord  while  he  may  be  found ;  call  ye  upon  him  while  he 
is  near. — Boast  not  thyself  of  to-morrow,  for  thou  know- 
est  not  what  a  day  may  bring  forth." 


SERMOIV  XIV. 


MARK  X.  17 33. 


'  •  And  when  he  was  gone  forth  into  the  way,  there  came  one  running,  and 
kneeled  to  him,  and  asked  him,  Good  Master,  what  shall  I  do  that  I  may 
inherit  eternal  life  ?  And  Jesus  said  unto  him.  Why  callest  thou  me  good  ? 
there  is  none  good  but  one,  that  is  God.  Thou  knowest  the  commandments: 
Do  not  commit  adulter)'.  Do  not  kill,  Do  not  steal.  Do  not  bear  false  witness. 
Defraud  not.  Honour  thy  father  and  mother.  And  he  answered  and  said  unto 
him.  Master,  all  these  have  I  observed  from  my  youth.  Then  Jesus  beholding 
him,  loved  him,  and  said  unto  him.  One  thing  thou  lackest;  go  thy  way,  sell 
whatsoever  thou  hast,  and  give  to  the  poor,  and  thou  shalt  have  treasure  in 
heaven;  and  come,  take  up  the  cross,  and  follow  me.  And  he  was  sad  at 
that  saying,  and  went  away  grieved:  for  he  had  great  possessions." 

We  shall  first  lay  before  you  a  brief  review  of  the  cir- 
cumstances here  presented  to  our  consideration,  and  then 
dwell  a  little  upon  the  practical  lesson  which  the  passage 
so  impressively  inculcates. 

The  ministry  of  our  divine  Lord  excited  an  uncommon 
degree  of  attention  throughout  his  native  country.  Wher- 
ever he  appeared  as  a  teacher,  vast  numbers  crowded 
about  him,  and  listened  with  the  deepest  interest  to  his 
instructions.  His  auditors  also  frequently  made  free  to 
interrogate  him  respecting  religious  subjects;  and  he 
never  failed,  except  where  the  inquiry  manifestly  pro- 
ceeded from  an  improper  motive,  or  related  to  a  topic  of 
no  practical  importance,  to  return  a  prompt,  a  kind,  and 
a  satisfactory  answer.  Several  instances  occur  in  the 
New  Testament,  of  conversations  between  Christ  and 
persons  who  took  the  liberty  of  consulting  him,  and  ask- 
ing his  opinion  in  respect  to  matters  involving  the  present 


SERMON  XIY.  233 

duty  or  the  future  destiny  of  man.  In  the  case  now  be- 
fore us,  the  inquirer  was  an  individual  of  wealth  and 
consideration,  whose  moral  character  would  seem  to  have 
been  what  we  are  accustomed  to  call  unble  mis  lied.  There 
is  no  reason  to  presume  that  he  approached  our  Lord 
with  any  sinister  or  unworthy  object  in  view.  His  whole 
demeanour  was  marked  by  ingenuousness,  and  indicated 
an  unfeigned  desire  for  information  and  improvement. 
He  was  not  like  the  pert  lawyer,  who  stood  up  and 
tempted  Jesus,  demanding  what  he  must  do  to  inherit 
eternal  life,  and  for  whose  benefit  the  Saviour  told  the 
story  of  the  benevolent  Samaritan.  Nor  did  he  resemble 
the  cunning  and  malignant  hypocrites,  who,  on  a  certain 
occasion,  were  so  anxious  to  find  out  whether  it  was  law- 
ful for  tliem,  conscientious  men,  to  pay  tribute  to  Caesar. 
In  short,  he  must  be  looked  upon  as  a  young  man  correct 
in  his  life,  and  amiable  in  his  manners,  whose  application 
to  Christ  was,  in  all  respects,  candid  and  commendable. 
This  inquirer,  we  are  told,  came  to  Jesus  running — 
a  circumstance  characteristic  of  the  ardour  and  impe- 
tuosity of  youth.  We  are  likewise  informed,  that  he 
kneeled  to  our  Lord — conduct  which  showed  that  he  en- 
tertained the  most  profound  respect  for  the  personage 
whom  he  was  going  to  consult. — He  further  manifested 
his  sincere  regard  for  Christ  by  the  appellation  with 
which  he  addressed  him,  "  Good  Master." — And  what 
was  the  query  which  he  had  to  propose?  It  was  one  of 
the  very  highest  importance,  and  ran  in  such  terms  as 
these,  "What  shall  I  do,  that  I  may  inherit  eternal  life?" 
Every  one  who  considers  himself  as  an  accountable  agent, 
and  believes  that  when  he  is  done  with  this  world,  his 
existence  shall  be  prolonged  indefinitely  in  another  state, 
must  admit  the  momentousness  of  the  question  here  re- 
corded.    To  discover  the  method  by  which  peace  and 


234  SERMON  XIV. 

happiness  after  death  are  to  be  obtained — to  know  the 
precise  course  which  we  are  required  by  our  Maker  to 
pursue,  as  the  means  of  securing  his  favour,  and  ulti- 
mately raising  us  to  his  presence  in  the  regions  of  perpe- 
tual light  and  bliss — is  surely  an  object,  compared  with 
which,  all  the  other  objects  of  human  pursuit  dwindle 
into  insignificance.  And  O !  how  unutterable  the  folly — 
how  teeming  with  perils  the  condition — of  him,  who 
never  thinks  it  worth  his  while  to  inquire,  how  he  is  to 
make  provision  for  the  exigencies  of  a  coming  eternity! 

The  language  of  this  young  man,  "What  shall  I  do?" 
taken  in  connexion  with  all  the  circumstances  attending 
his  interview  with  Christ,  is  an  evidence  that  he  was 
under  the  influence  of  the  same  error  into  which  his  coun- 
trymen had  generally  fallen,  and  believed  that  future 
happiness  was  to  be  purely  the  result  and  reward  of  hu- 
man exertions.  He  did  not  ask  whether  the  divine  favour 
could  be  obtained  by  the  doing  of  some  good  thing — the 
performance  of  one  or  more  virtuous,  and  pious,  and 
benevolent  deeds.  This  he  took  for  granted.  It  was  a 
point  relative  to  which  he  entertained  not  the  least  doubt. 
And  so  most  men,  or,  perhaps,  we  should  rather  say,  all 
men,  before  they  feel  the  power  of  evangelical  truth,  and 
become  Christians  in  the  strict  and  peculiar  sense  of  the 
term,  conceive  that  a  rigidly  moral  deportment,  especially 
when  united  to  certain  religious  observances,  will  be  suffi- 
cient to  procure  eternal  life  from  a  merciful  Divinity.  We 
know,  indeed,  that  they  will  not  always  say  that  such  is 
their  creed.  But  then  they  act,  they  live  as  if  it  was;  and 
that  amounts  to  the  same  thing. 

Our  Lord,  before  proceeding  to  answer  directly  the 
question  proposed  to  him,  made  a  remark  by  no  means 
inappropriate,  suggested  by  the  manner  in  which  he  had 
been  addressed.     "Why  callest  thou  me  good?  there  is 


SERMON  XIV.  235 

none  good  but  one,  that  is  God."  In  the  passage  parallel 
to  this,  in  Matthew's  Grospel,  a  diiferent  reading  is  ex- 
hibited by  some  of  the  best  manuscripts  and  most  ancient 
versions — "  Why  dost  thou  ask  me  concerning  the  good 
which  thou  must  do?"  To  this  reading  an  eminent  critic 
objects,  that  it  furnishes  a  less  pertinent  and  intelligible 
reply,  than  what  we  have  in  Mark  and  Luke.  But  the 
weight  of  authority  in  its  favour,  is  too  great  to  be  coun- 
terbalanced by  a  consideration  of  this  kind,  even  if  there 
were  more  intrinsic  force  in  the  objection  than  we  think 
there  is.  The  truth  is,  that  the  scope  and  spirit  of  the 
Saviour's  answer,  are  not  essentially  affected  by  the  dif- 
ference in  the  readings.  It  was  his  object  to  show  the 
young  querist,  that  there  was  no  connexion  between  eter- 
nal life,  and  the  merit  of  human  conduct.  Now,  to  attain 
this  object,  the  heavenly  Teacher  began  by  asserting,  as 
a  fundamental  principle,  that  the  only  being  in  the  uni- 
verse really  good^  was  God.  To  no  other  does  absolute 
and  independent  goodness  belong.  His  creatures  all  de- 
rive from  him,  whatever  rectitude  and  purity  they  may, 
at  any  time,  possess  ;  and  consequently  they  can  do  no- 
thing to  deserve,  in  the  proper  sense  of  the  word,  his  ap- 
probation. Every  blessing  that  they  enjoy  is  a  pure 
gratuity  on  the  part  of  "  the  Father  of  lights ;"  and  so 
must  be  every  blessing  to  which  they  can  ever  attain. 
After  they  have  done  the  utmost  that  they  can  possibly 
effect,  they  are  unprofitable  servants.  Their  highest 
merit  consists  in  this,  that  they  have  employed  the  means 
which  their  Creator  confers,  in  acquitting  themselves,  to 
some  humble  degree,  of  the  obligations  under  which  his 
bounty  has  brought  them.  Such,  briefly,  is  the  nature, 
and  such  the  precise  amount,  of  human  desert.  And  0  ! 
will  any  one  of  you,  dear  hearers,  rely  on  this  for  salva- 
tion ?    Tell  us,  will  you  attach  the  fearful  destinies  of  an 


236  SERMON  XIV. 

undying  soul,  to  such  a  brittle  thread?  Ah!  you  might 
as  well  throw  yourself  over  the  brow  of  the  precipice,  and 
trust  to  the  strength  of  the  spider's  web  to  preserve  you 
from  destruction. 

We  have  seen,  then,  that  the  first  remark  of  our  Lord 
involved  an  exposure  of  the  mistaken  views  on  religion, 
embraced  by  this  young  inquirer. — The  Saviour's  next 
observation  was,  "  Thou  knowest  the  commandments ;" 
or,  as  the  Evangelist  Matthew  has  it,  "  But  if  thou  wilt 
enter  into  life,  keep  the  commandments."  This  language, 
of  course,  cannot  be  understood  as  implying,  that  the 
happiness  of  heaven  may  be  merited  by  a  regular  and 
faithful  observance  of  the  precepts  of  the  moral  law. 
Jesus  certainly  intended  to  convey  no  such  idea  as  this. 
But  he  thought  that  it  might  be  well  to  take  the  querist 
on  the  ground  which  he  had  selected  for  himself — ^to  rea- 
son with  him,  for  a  moment,  on  his  own  principles.  He 
therefore  referred  him  to  the  decalogue,  which  consists  of 
an  admirable  summary  of  all  our  moral  and  religious 
duties.  There  can  be  no  doubt,  that  if  it  were  in  any 
respect  practicable  for  man  to  purchase  the  favourable 
regards  of  his  Maker,  a  result  so  desirable  and  important 
could  be  connected  only  with  a  tenour  of  faultless  and 
perpetual  obedience  to  this  heaven-descended  code.  To 
this  eff'ect  speaks  the  apostle :  "  If  there  had  been  a  law 
given,  that  could  have  given  life,  verily  righteousness 
would  have  been  by  the  law." — Besides,  the  decalogue 
is  one  of  the  scriptural  tests  by  which  vve  are  to  try  our 
conduct,  for  the  purpose  of  ascertaining  whether  we  are 
in  the  way  to  heaven.  It  is  a  rule  of  duty — a  standard 
of  rectitude — without  which  we  cannot  advance  a  single 
step  in  the  great  work  of  self-examination.  You  would 
like  to  know,  anxious  man,  what  is  your  chance  for  sal- 
vation.    You  would  give  us  any  thing,  if  we  could  only 


SERMON  XIV.  237 

take   down   the    massy  book   of    God's    decrees,   and 
remove  your  doubts,  by  assuring  you  that  your  name 
lias  a  place  in  the  register  of  the  redeemed.     We  cannot 
do  this.     But  we  can  put  you  in  a  way  of  obtaining  the 
information  which  you  seek  almost  as  certainly  and  as  ac- 
curately.  We  demand,  then,  whether  you  obey  the  moral 
law — obey  it,  we  mean,  in  the  spirit,  no  less  than  in  the 
letter  of  it  ?   Urge  this  query  upon  your  conscience,  re- 
membering, at  the  same  time,  that  the  code  of  duties  to 
which  we  refer,  is  designed  to  control  the  thoughts  and 
emotions  of  the  mind,  as  well  as  the  actual  movements 
of  the  body — a  system  of  precepts,  which,  besides  de- 
nouncing crime  in  the  later  and  grosser  stages  of  commis- 
sion, extends  its  interdictions  to  the  earliest  impulses — 
the  incipient  propensities  of  the  spiritual  being.     If  you 
thus  keep  the  commandments  of  God — not  perfectly,  in- 
deed, but  so  as  to  avoid  the  known  and  habitual  violation 
of  them  in  any  one  point — you  shall  inherit  eternal  life. 
Your  obedience,  though  it  is  far,  very  far  from  investing 
you  with  a  title  to  everlasting  happiness,  is  an  evidence, 
that  you  have  an  interest  in  the  blood  of  Clirist,  and  have 
been  regenerated  by  the  Spirit  of  the  Most  High.     No 
one  can  observe  the  decalogue,  in  that  strict  and  compre- 
hensive sense  of  its  requirements  on  which  the  New  Tes- 
tament insists,  who  does  not  also  possess,  at  least  in  some 
humble  degree,  the  entire  assemblage  of  moral  or  reli- 
gious qualities  for  which  the  Redeemer  looks  in  his  de- 
voted followers.     He  who  takes  the  law  of  Sinai  for  the 
rule  of  his  life  and  of  his  heart,  will  ever  be  an  individual, 
whose  soul  has  been  visited  with  penitence  for  sin,  whose 
expectations  of  pardon  rest  on  the  death  and  intercession 
of  Jesus,  and  in  whose  bosom  love  to  God,  with  all  its 
kindred  sympathies,  has  become  the  master  feeling. 

Tims  we  see,  that  the  Saviour  did  not  act  improperly, 

28 


238  SERMON  XIV. 

nor  inconsistently  with  tlie  spirit  of  the  evangelical  dis- 
pensation, when  he  referred  this  inquirer  to  the  moral 
law,  and  repeated  to  him  some  of  the  most  prominent  of 
its  requirements — "Do  not  commit  adultery.  Do  not  kill. 
Do  not  steal,  Do  not  bear  false  witness,  Defraud  not, 
Honour  thy  father  and  mother." 

The  ingenuous  youth,  on  hearing  these  command- 
ments, promptly  averred,  that  he  had  kept  them  all  from 
his  earliest  years.  We  are  not  to  consider  this  declara- 
tion as  the  oifspring  of  vanity  or  arrogance.  His  con- 
science did  not  reproach  him  with  the  open  and  literal 
transgression  of  any  one  precept  pertaining  to  the  deca- 
logue. He  well  knew,  that  he  had  never  been  guilty  of 
what  the  world  accounts  and  calls  adultery,  murder,  theft, 
slander,  fraud,  or  disobedience  to  parents ;  and  surely  it 
was  not  unbefitting  for  him  confidently  to  say  so.  He  had 
no  just  conceptions  relative  to  the  spirituality  of  the  divine 
law.  He  was  not  aware,  that  it  demanded  more  than  ex- 
ternal compliance  with  its  injunctions,  and  so  far  he  was 
sure,  that  he  had  not  been  delinquent.  Instead  of  in- 
dulging in  any  thing  like  gross  or  obvious  sin,  he  had, 
from  his  very  youth,  been  assiduous  in  the  cultivation  of 
every  moral  virtue,  and  the  observance  of  every  religious 
institution.  And  he  conceived,  that  in  so  doing  he  had 
fully  obeyed  the  whole  will  of  heaven,  as  revealed  in  the 
writings  of  Moses  and  the  prophets. 

Our  Lord,  pleased  with  the  good  qualities  of  this  young 
inquirer,  and  pitying  the  error  into  which  he  had  fal- 
len, is  described  as  contemplating  him  with  more  than 
ordinary  interest.  We  are  told,  that  "Jesus  beholding 
him,  loved  liim."  He  saw,  that  he  was  an  amiable  and 
a  promising  youth,  and  was  anxious  to  benefit  him,  by 
turning  his  attention  to  the  point  in  which  he  was  still 
deficient,  and  needed  amendment,  ere  he  could  become 


SERMON  XIV.  239 

fit  for  that  eternal  life  of  which  he  was  in  quest.  "  One 
thing,"  said  Christ,  "  thou  lackest ;  go  thy  way,  sell 
whatsoever  thou  hast,  and  give  to  the  poor,  and  thou  slialt 
have  treasure  in  heaven,  and  come,  take  up  the  cross  and 
follow  me."  But  this  is  rather  a  strange  requisition,  you 
say.  What?  Can  it  be  the  duty  of  every  individual  who 
aspires  to  the  rewards  of  heaven,  to  go  at  once  and  sell 
all  he  has  in  the  world,  and  distribute  the  proceeds 
among  the  indigent?  We  answer,  Not  at  the  present 
day,  though  in  the  first  age  of  Christianity  the  peculiar 
exigencies  of  an  infant  church  struggling  against  persecu- 
tion, and  every  other  conceivable  obstacle,  rendered  it  ex- 
pedient for  the  devoted  friends  of  the  Saviour  to  relin- 
quish their  individual  possessions,  and  have  *<  all  things 
in  common."  They  who  then  refused  to  make  this 
sacrifice  were  counted  unworthy  the  cause  of  Jesus.  The 
test  was  a  simple  and  decisive  one.  It  settled  speedily 
and  effectually  the  question,  whether  the  heart  was  more 
attached  to  temporal  than  to  spiritual  blessings.  Thus 
in  the  case  of  this  young  inquirer,  it  soon  showed,  and  in 
the  most  conclusive  manner,  that  he  was  still  too  fond  of 
this  lower  world — that  his  desire  for  eternal  life  was  not 
at  all  commensurate  with  the  magnitude  and  importance 
of  the  object — that  he  was  unwilling  to  purchase  heaven 
by  the  abandonment  of  earth.  As  soon  as  he  heard  the 
condition  of  salvation  which  our  Lord,  for  wise  reasons, 
thought  proper  to  impose,  his  countenance  and  conduct 
evinced,  that  he  deemed  it  too  hard.  Compliance  with 
it  was  out  of  the  question.  The  saying  made  him  '^*  sad," 
and  he  "  went  away  grieved ;"  and  for  his  thus  going 
away,  the  reason  is  assigned,  that,  "  he  had  great  pos- 
sessions." 

Now,  from  this  interesting  portion  of  the  New  Testa- 
ment,   we   may  deduce   the  practical  conclusion,   that, 


240  SERMON  XIV. 

NOTHING    SHORT    OF    SUPREME    LOVE   TO    GOD    DESERVES 

THE  NAME  OF  RELIGION.   Such,  dear  hearers,  is  the  truth 
on  which  we  would  now  expatiate  a  little. 

Nothing  short  of  supreme  love  to  God,  we  have  said, 
deserves  the  name  of  religion.  His  requisition  to  every 
being  formed  by  his  power,  and  sustained  by  his  bounty, 
is,  "  My  son,  give  me  thy  heart."  Such  is  the  language 
of  our  Maker,  and  it  is  language  which  sufficiently  evin- 
ces, that  without  the  cordial  devotion  of  our  whole  selves 
to  his  service,  we  cannot  become  the  objects  of  his  pater- 
nal regards.  Let  it  ever  be  distinctly  understood,  that  all 
acceptable  obedience  to  the  divine  law  must  emanate  from 
a  principle  of  sincere  attachment  to  the  honour  and  glory 
of  Him  by  whom  it  has  been  enacted.  Hence  we  lindthe 
several  precepts  of  this  law  comprehended  in  that  one 
grand  injunction,  "  Thou  shalt  love  the  Lord  thy  Grod 
with  all  thy  heart,  and  with  all  thy  soul,  and  with  all  thy 
strength,  and  with  all  thy  mind."  And  hence,  too,  we 
find  it  broadly  asserted,  that  even  if  an  individual  were  to 
keep  the  whole  law,  with  the  exception  of  only  a  single 
point,  he  must  still  be  viewed  and  dealt  with  as  a  violator 
of  it  in  every  particular :  and  for  an  obvious  reason. — 
His  neglect  of  one  commandment  proves,  that  his  obser- 
vance of  the  rest  is  radically  defective.  He  keeps  the 
nine  from  some  motives  which  have  no  connexion  with 
love  to  the  great  Lawgiver,  and  if  he  were  as  strongly 
tempted  to  violate  them,  as  he  is  to  violate  the  one  precept 
with  regard  to  which  he  is  delinquent,  he  would  not  be 
tardy  in  becoming  a  transgressor  of  the  entire  decalogue. 
Did  he  really  love  God,  he  would  avoid  the  infraction  of 
one  commandment  quite  as  scrupulously  and  as  pertinacious- 
ly as  he  would  the  infraction  of  all.  "  Love,"  brethren, 
"love  is  the  fulfilling  of  the  law."  Jehovah  is  not  a 
tyrannical  potentate  satisfied  with  the  slavish  obedience 


SERMON  XIV.  241 

of  his  intelligent  creatures.  He  is  a  parental  Governor 
who  looks  for  filial  submission  in  his  subjects,  and  will 
accept  no  other  homage  than  that  of  the  heart. 

The  general  principle  which  we  have  now  laid  down, 
will  assist  us  in  detecting  what  there  was  hollow  in  the 
moral  conduct  and  feelings  of  a  young  man,  whose  de- 
portment and  character  were,  in  many  respects,  so  cor- 
rect and  amiable  as  to  recommend  him  to  the  peculiar 
regard  and  sympathy  of  Christ.  He  had  obeyed  the 
whole  law,  so  far  as  he  understood  the  purport,  and  felt 
the  force  of  its  injunctions,  and  was  even  desirous  of 
learning  what  more  it  was  necessary  for  him  to  do,  in 
order  to  fulfil  his  duty,  and  provide  for  his  well-being  in 
eternity.  So  far  as  human  judgment  was  competent  to 
decide,  his  condition  was  safe,  and  his  prospects  were 
flattering.  But  the  Saviour,  whose  eye  was  upon  his 
heart,  and  who  knew  what  was  in  him,  perceived  that  he 
still  "  lacked  one  thing ;"  and  that,  alas !  the  all-import- 
ant thing.  His  obedience,  weighed  in  the  balances  of 
heaven,  was  found  wanting.  It  was  devoid  of  that  vital 
principle  of  love  which  was  essential  to  its  acceptable- 
ness  in  the  view  of  Jehovah.  Here  was  the  inquirer^s 
capital  deficiency;  and  to  make  this  manifest,  nothing 
more  was  necessary  than  to  lay  upon  him  some  injunction, 
to  comply  with  which  there  could  be  no  other  motive  than 
a  real  regard  for  the  authority — an  unpretended  desire  to 
do  the  will — of  the  Most  High.  He  could  not  transgress 
the  moral  law — he  could  not  commit  adultery,  murder, 
theft  or  fraud,  nor  could  he  bear  false  witness,  or  treat 
his  parents  in  an  undutiful  manner — without  forfeiting 
the  good  opinion  of  society,  and  tlius  subjecting  himself 
to  temporal  disadvantages.  But  no  bad  consequences  of 
this  description  would  be  likely  to  result  from  the  refusal 
to  sell  all  that  he  had,  and  give  to  tiie  poor.  The  world, 


2^4?  SERMON  XIV. 

instead  of  setting  a  black  mark  upon  him  for  such  refusal, 
would  be  loud  in  sounding  his  praise.  He  would  be 
commended  as  a  man  of  prudence,  who  knew  how  to 
take  care  of  his  own  interests — a  species  of  knowledge, 
by  the  way,  in  the  highest  repute  among  men,  and  which 
not  a  few  fathers  would  rather  confer  upon  their  sons, 
than  see  them  capable  of  outstripping  every  competitor 
in  the  loftiest  fields  of  science.  It  is  clear,  therefore,  that 
the  command  of  the  Saviour,  '^  Go,  sell  whatsoever  thou 
hast,  and  give  to  the  poor,''  was  precisely  and  admirably 
fitted  to  expose  the  self-delusion  under  which  this  in- 
quirer was  unhappily  labouring.  It  brought  him  directly 
to  the  point.  It  shut  him  up  to  the  faith  of  the  gospel. 
It  fixed  the  eye  of  his  conscience  upon  the  one  thing 
which  he  lacked.  It  shed  the  light  of  day  into  his  mind, 
and  removed  his  ignorance  with  regard  to  what  he  should 
do  to  inherit  eternal  life.  In  a  word,  it  taught  him  that 
he  did  not  yet  love  God  supremely,  and  that  this  was  the 
very  pivot  on  which  his  unalterable  destiny  must  turn. 

And  here,  brethren,  let  us  request  you  just  to  imagine, 
for  a  moment,  that  some  requisition  similar  to  that  in  our 
text,  was  made  of  you.  It  is  not  your  duty,  man  of 
wealth,  to  sell  all  you  have,  and  give  to  the  poor.  But 
suppose  the  contrary.  Admit  that  this  sacrifice  was  de- 
manded by  your  Saviour,  in  such  a  way  that  you  could 
not  possibly  doubt  respecting  his  will.  What,  iu  these 
circumstances,  would  you  do?  Part  with  your  posses- 
sions? or  become  sad,  and  go  away  grieved?  And 
how  would  you  act,  man  of  ambition,  if  you  were  di- 
rected to  relinquish  all  the  honour  and  influence  which 
you  have  acquired,  and  to  forego  the  splendid  prospects 
which  have  been  so  long  dazzling  with  their  brilliancy 
your  mental  eye?  We  would  also  ask,  with  what  sen- 
sations would  you,  fond  parent,  hear  the  injunction  from 


SERMON  XIV.  24S 

the  lips  of  your  divine  Lord,  to  surrender  the  son  or  the 
daughter,  wiiosc  life  and  happiness  arc  far  dearer  to  you 
than  your  own? — But  we  leave  you  to  pursue  this  train 
of  reflection  for  yourselves.  Try  the  sincerity  of  your 
religion  by  the  criterion  which  our  present  text  exhibits. 
Make  an  eflbrt  to  discover  whether  God  has  tlie  first 
place  in  your  hearts.  O!  remember,  that  he  will  bear  no 
rival  near  his  throne.  Whatever  he  requires  for  the  pro- 
motion of  his  glory — whether  it  be  your  property,  your 
standing  and  influence  in  society,  or  your  children — a 
right  hand,  a  right  eye,  or  even  life  itself — must  be 
promptly  relinquished.  Behold  the  venerable  "  father  of 
the  faithfuP'  preparing,  in  obedience  to  the  mysterious 
mandate  of  Heaven,  to  immolate,  on  the  heights  of  Mo- 
riah,  his  only  son  Isaac,  the  child  of  peculiar  promise,  in 
whom  all  the  families  of  the  earth  were  to  be  blessed. 
Learn  from  his  example,  the  nature  and  extent  of  your 
duty,  in  relation  to  the  clearly-ascertained  requirements 
of  your  Maker. 

We  see,  then,  that  the  passage  under  consideration, 
affords  an  admirable  test  for  enabling  us  to  distinguish 
the  various  appearances  of  religion  from  religion  itself. 
It  teaches  us,  in  a  manner  the  plainest  and  most  impres- 
sive, that  without  supreme  love  to  God,  nothing  that  we 
may  do  will  effect  our  salvation.  Tliis  must  be  the  go- 
verning principle  of  our  conduct.  Mere  morality  will 
not  procure  for  us  eternal  life,  since  we  may  observe  the 
decalogue  with  a  view  to  those  temporal  advantages 
which  experience  has  shown  us  are  annexed,  in  the  ordi- 
nary course  of  Providence,  to  a  virtuous  career.  Similar 
motives  may  lead  us  to  assume  what  the  Scriptures  call 
the  "  form  of  godliness" — to  make  a  profession  of  reli- 
gion— to  go  through,  with  promptitude  and  assiduity,  the 
whole   routine  of  religious  observances.     There  must, 


244  SERMON  XIV. 

therefore,  be  something  more  than  moral  deportment,  and 
something  more  than  a  profession  of  religion,  in  the  indi- 
vidual who  looks  to  heaven  as  his  everlasting  home.  He 
must  obey  and  serve  his  Maker,  simply  because  he  loves 
him.  Whether  he  eats,  or  drinks,  or  whatsoever  he 
does,  must  be  done  to  the  glory  of  God.  Thus  speaks 
the  New  Testament,  and  the  minister  of  the  gospel,  who 
would  "  nothing  extenuate,"  is  bound  explicitly  to  say 
the  same. 

Brethren,  the  point  to  which  we  have  now  directed 
(or,  at  least,  endeavoured  to  direct)  your  attention,  is  par- 
ticularly important  for  those  among  you,  who  have  made 
a  formal  profession  of  religion.  In  thus  acting,  you  have 
performed  a  clear  and  a  decided  duty.  But  O!  remember, 
that  the  profession  alone  will  not  avail  for  the  salvation 
of  your  souls.  A  form  of  godliness,  without  the  power 
thereof,  is  good  for  nothing.  It  is  compared  by  the 
Saviour  to  sepulchres,  which,  though  fair,  and  white,  and 
promising  on  the  exterior,  contain  only  bones  and  putrid 
flesh.  Piety — real,  acceptable,  and  profitable  piety — 
does  not  consist  in  the  mere  physical  or  outward  observ- 
ance of  any  of  the  means  of  grace.  We  have  not  done 
enough,  when  we  have  become  regular  attendants  of  Je- 
hovah's sanctuary — when  we  have  been  baptized  in  the 
name  of  the  Father,  and  of  the  Son,  and  of  the  Holy 
Ghost — when  we  have  partaken  of  bread  and  wine  at  the 
sacramental  board — and  when  we  have  embarked  in  the 
zealous  support  of  every  plan  devised  for  the  temporal 
and  spiritual  improvement  of  mankind.  Genuine  Chris- 
tianity consists  not  in  any  one,  nor  even  in  all  of  these 
things.  Its  essence  lies  in  doing  the  will  of  God,  from  a 
sincere  regard  for  the  divine  authority,  and  desire  to  pro- 
mote the  divine  glory.  Believe  us,  brethren,  nothing 
short  of  this  will  take  you  to  heaven.     "Not  every  one 


SERMON  XIV.  245 

that  saith  unto  me,  Lord^  Lord,  shall  enter  into  the  king- 
dom of  heaven,  but  he  that  doeth  the  will  of  ray  Father 
who  is  in  heaven.'' 

And  what  we  have  thus  said  to  professing  Christians, 
is  substantially  applicable  to  all  in  tliis  assembly.  Yes, 
dear  hearers,  if  you  would  inherit  eternal  life,  you  must 
love  God  in  such  a  manner,  and  to  such  a  degree,  that  if 
he  were  to  demand  of  you  the  surrender  of  all  your  pre- 
sent possessions,  or  whatever  sublunary  object  you  hold 
most  dear,  as  the  condition  of  certain  and  ever-during 
happiness  beyond  the  grave,  you  would  not  hesitate  to 
submit  to  his  will.  This  is,  briefly,  what  you  must  do  to 
be  saved.  Morality  will  do  much  for  you  in  this  world. 
It  will  secure  to  you  the  esteem  and  confidence  of  society, 
and  administer  largely  to  your  real  enjoyments.  But  it 
will  not  raise  you  to  heaven.  To  reach  that  hallowed 
and  blissful  abode,  you  must  bestow  your  affections  su- 
premely upon  God.  Now,  we  have  nothing  more  to  say 
than  simply  to  ask  you  to  make  your  election,  and  come 
to  a  decision.  Be  upright,  temperate,  and  benevolent,  and 
you  shall  have  your  reward  here.  Love  God  with  all 
your  heart,  and  soul,  and  strength,  and  mind,  and  you 
shall  have  your  reward  certainly  hereafter,  and  probably 
both  here  and  hereafter.  What  then  will  you  do  ?  We 
tremble  to  think  that  any  of  you  should  go  away  sorrow- 
ful. It  is  an  awful  thing  to  be  near  to  the  kingdom  of 
heaven,  and  yet  never  enter  into  it — to  perish  at  the  very 
threshold  of  mercy ! 

29 


SERMON  XV. 

JOB  II.  10.  (Middle  Clause.) 

"  What!  shall  we  receive  good  at  the  hand  of  God,  and  shall  we  not 
receive  evil." 

It  is  a  fact  not  to  be  denied,  that  in  the  present  world, 
good  and  evil  are  allotted  to  men  without  much  apparent 
regard  to  their  moral  character.  The  virtuous  are  fre- 
quently visited  with  affliction,  while  the  vicious  en- 
joy a  large  share  of  temporal  comforts  and  blessings. 
The  ways  of  providence  in  this  respect  are  somewhat 
dark  and  inscrutable  even  to  those  who  possess  the  sacred 
volume,  which  discloses  to  a  certain  extent,  the  plan  and 
purposes  of  the  Deity  in  the  government  of  the  universe. 
How  much  more  difficult,  then,  must  it  be  for  those  who 
are  denied  the  advantages  of  a  Revelation  to  account,  in 
any  thing  like  a  satisfactory  manner,  for  that  seemingly 
capricious  distribution  of  prosperity  and  adversity,  of 
which  we  now  speak?  We  may  readily  imagine,  that 
no  circumstance  which  comes  under  the  observation  of  a 
reflecting  pagan,  is  calculated  to  perplex  his  mind  so  much 
as  this.  He,  no  doubt,  often  asks  himself  the  question. 
If  there  be  a  wise  and  just  and  powerful  Divinity  on  the 
throne  of  nature,  why  is  it,  that  men  are  not  happy  or 
miserable  here,  according  to  their  deserts  ? 

The  book  of  Job,  brethren,  was  written  for  the  purpose 
of  solving  this  very  question — of  clearing  up  this  dark 
and  bewildering  point.  We  are  here  presented  with  the 
case  of  a  man  suddenly  reduced  from  the  height  of  pros- 
perity to  the  lowest  condition  of  adversity — his  fortune 


SERMON  XV. 


247 


and  his  children  torn  away  from  him,  and  his  calamities 
aggravated  to  the  utmost  by  some  cutaneous  disease  of  a 
peculiarly  painful  nature.  His  friends  beholding  liis 
misfortunes,  at  once  took  up  the  erroneous  idea,  that  not- 
withstanding his  previous  reputation  for  integrity  and 
piety,  he  had  really  been  guilty  of  some  secret  but  enormous 
sins,  for  which  his  unprecedented  afflictions  were  a  judg- 
ment of  Heaven.  Under  this  confident  impression,  they 
visit  him,  and  urge  him  to  repent  and  acknowledge  his 
oflences  and  implore  the  divine  compassion.  Job  in  return 
vehemently  asserts  his  innocence,  and,  indeed,  is  provoked 
by  the  unfounded  suspicions  and  injudicious  remarks  of 
his  friends,  to  go  rather  past  the  limits  of  modesty  and 
propriety  in  doing  so.  At  length  God  himself  interposes 
for  the  reproof  and  instruction  of  both  parties,  and  the 
book  concludes  so  as  to  illustrate  and  enforce  the  import- 
ant truth,  that  the  best  of  men  may  be  greatly  afflicted  in 
this  world,  in  order  to  accomplish  the  wise  and  holy  de- 
signs of  Heaven,  and  to  promote  their  happiness  beyond 
the  grave. 

The  word's  of  our  text  are  part  of  Job's  reply  to  his 
wife,  who  seeing,  that,  even  in  the  extreme  anguish  both 
of  body  and  mind  which  he  endured,  he  was  not  tempted  to 
murmur  against  Providence,  exclaimed,  "  Dost  thou  still 
retain  thine  integrity?  curse  God  and  die."  We  are  shocked 
to  think,  that  such  impious  advice  should  have  proceeded 
from  female  lips,  and  accordingly  expositors,  in  their 
exquisite  tenderness  for  the  reputation  of  Job's  consort, 
have  suggested  several  ways  in  which  a  less  exception- 
able construction  may  be  put  upon  her  language.  It  is, 
we  presume,  generally  known,  that  the  Hebrew  term  here 
rendered  curse,  is  one  so  singularly  ambiguous  in  its  im- 
port, that  it  may  also  be  translated  bless.  Why,  then, 
may  we  not  adopt  this  meaning  in  the  present  instance,  so 


248  SERMON  XV. 

as  to  let  the  passage  run  thus :  "  Dost  thou  still  retain 
thine  integrity?  bless  God  and  die?"  We  answer, 
Because  if  this  had  been  all  that  the  woman  said, 
Job  would  have  had  no  occasion  to  reprove  her  in  the 
very  severe  language  of  which  our  text  is  a  part.  Some 
have  proposed  to  render  the  passage  in  this  way  :  "  Dost 
thon  still  retain  thine  integrity,  blessing  God  and  dying?" 
But  we  are  inclined  to  consider  the  common  version  as 
the  natural  and  the  true  one.  We  suppose  that  Job's 
wife  had  not  as  much  self  command,  nor  as  much  piety 
as  her  husband,  and  that  in  a  moment  of  deep  dejection 
and  extreme  irritation,  she  gave  utterance  to  the  blasphe- 
mous sentiment  here  attributed  to  her.  For  this  she  was 
deservedly  censured  by  her  afflicted  companion :  "  Thou 
speakest  as  one  of  the  foolish  women  speaketh.  What ! 
shall  we  receive  good  at  the  hand  of  God,  and  shall  we 
not  receive  evil  ?" 

The  text  implies,  that  we  all  receive  good  at  the  hand 
of  God.  And  where  is  the  human  being  who  can  hesitate, 
for  a  single  moment,  in  admitting  this  truth  ?  Whither 
shall  we  go  to  find  an  individual  ungrateful  or  insensible 
enough  to  deny,  that  the  Deity  has  conferred  upon  him 
numerous  and  various  favours  ?  From  whom,  brethren, 
have  we  derived  our  existence?  To  whom  do  we  owe 
our  intellectual  faculties?  By  whose  bounty  is  it  that  we 
are  fed  and  clothed?  Whose  unslumbering  eye  watches 
over  us  when  we  sleep,  and  whose  untiring  arm  protects 
us  amid  the  dangers  of  the  day  ?  Who  supplies  us  with 
kind  and  aifectionate  friends  to  reciprocate  our  joys  and 
sympathize  in  our  sorrows?  Who  in  the  season  of  sick- 
ness furnishes  the  means  of  relief,  and  restores  us  to  the 
possession  of  health  ?  But  what  tongue  can  recount  the 
benefactions  of  Jehovah?  Well  does  the  Psalmist  exclaim, 
"  Many,  O  Lord  my  God,  are  thy  wonderful  works  which 


SERMON  XV.  249 

thou  hast  done,  and  thy  thouglits  which  are  to  usward : 
they  cannot  be  reckoned  up  in  order  unto  thee:  if  1 
would  declare  and  speak  of  them,  they  are  more  tlian  can 
be  numbered.''  And  again,  "Bless  the  Lord,  O  my 
soul,  and  all  that  is  within  me,  bless  his  holy  name. 
Bless  the  Lord,  O  my  soul,  and  forget  not  all  his  benefits: 
who  forgiveth  all  thine  iniquities ;  who  healeth  all  thy 
diseases  ;  who  redeemeth  tliy  life  from  destruction ;  who 
crowneth  thee  with  loving-kindness  and  tender  mercies, 
who  satisfieth  thy  mouth  with  good  things,  so  that  thy 
youth  is  renewed  like  the  eagle's."' 

And,  brethren,  what  is  the  temporal  good  which  we 
have  received  at  the  hand  of  God,  compared  with  the 
spiritual  privileges  and  blessings  which  he  has  been  pleased 
so  richly  to  confer  upon  mankind?  The  gift  of  his  Son 
for  our  redemption  immeasurably  exceeds  all  the  other 
favours  with  which  he  has  distinguished  us.  How  signal 
the  exhibition  of  divine  benignity  which  was  aflforded  to 
the  universe,  when  the  only-begotten  of  the  Father  visited 
our  earth  in  the  likeness  of  sinful  flesh,  and,  after  a  life 
of  humiliation  and  sorrow,  submitted  to  the  accursed 
death  of  the  cross !  How  many  and  how  inestimable  are 
the  benefits  which  the  mediation  of  Christ  has  procured 
for  our  otherwise  wretched  and  undone  world — the  par- 
don of  sin,  the  renewing  and  sanctifying  influences  of  the 
Holy  Spirit,  peace  of  conscience,  and  a  title  to  everlasting 
happiness !  How  grateful,  dear  hearers,  does  it  become 
us  to  be,  for  this  amazing  display  of  love  and  mercy  on 
the  part  of  Jehovah!  How  should  we  rejoice,  that,  while 
so  many  millions  of  our  hapless  race  are  still  strangers  to 
the  glad  tidings  of  salvation,  we  live  under  the  full  blaze 
of  gospel  light,  and  are  favoured  with  all  the  means  of 
grace.  And  O!  how  much  more  ardent  should  be  our  grati- 
tude— how  much  more  thrilling  our  joy — if  we  have  any 


250  SERMON  XV. 

reason  to  indulge  the  belief,  that  we  possess  a  personal 
interest  in  the  blessings  of  religion !  How  should  our 
hearts  burn  within  us,  if  we  can  discern  in  our  views,  our 
feelings,  and  our  conduct,  any  evidence — even  the 
slightest,  of  the  Spirit's  operation ! 

But  it  is  not  our  present  purpose  to  enlarge  upon  the 
fact,  that  we  have  all  received  good  at  the  hand  of  God. 
We  would  rather  direct  your  attention  to  the  truth  incul- 
cated in  the  text,  that  those  for  whom  Jehovah  has  done 
so  much,  have  no  right  to  complain  of  the  occasional  ad- 
verse circumstances  which  he  permits  to  befall  them.  It 
is  well  known  that  men  in  general  become  impatient,  and 
manifest  a  disposition  to  repine,  when  Providence  visits 
them  with  affliction.  They  forget,  in  the  hour  of  adver- 
sity, all  the  comforts  and  blessings  which  Heaven  had 
previously  conferred  upon  them.  They  think  only  of  the 
calamity  which  they  are  called  to  endure,  and  feel  and 
act  as  if  their  whole  career  on  earth  had  been  one  con- 
tinuous series  of  misfortunes.  Now,  such  conduct  as  this 
is  highly  culpable.  It  betrays  ingratitude  to  the  Most 
High  for  past  favours,  and  an  unwillingness  to  confide  in 
him  as  respects  the  future.  It  indicates  too  surely  the  ab- 
sence of  that  humble  and  devout  frame  of  mind,  which 
prompted  the  just  and  pious  sentiment  of  our  text,  "  Shall 
we  receive  good  at  the  hand  of  God,  and  shall  we  not 
receive  evil  ?" 

The  present  life,  though  abounding  with  many  advan- 
tages and  enjoyments,  has  also  its  share  of  difficulties  and 
sorrows.  In  one  sense,  "  man  is  born  to  trouble,  as  the 
sparks  fly  upward.''  Many  and  various  are  the  afflic- 
tions to  which  he  is  subject.  Disappointments,  vexations, 
and  trials,  may  come  upon  him  from  a  thousand  sources. 
To  loss  of  property,  and  loss  of  health,  he  is  continually 
exposed.     And  then  the  messenger  of  death  may  invade 


SERMON  XV. 


251 


his  family  circle,  break  asunder  the  nearest  ties  of  attach- 
ment, terminate  relations  which  have  long  subsisted,  and 
fill  his  heart  with  unutterable  grief. 

No  man,  then,  whatever  may  be  his  moral  character, 
can  calculate  on  passing  through  the  world,  without  af- 
fliction of  some  kind.  The  Christian  must  not  expect  to 
escape  the  evils  which  Heaven,  for  wise  and  benevolent 
purposes,  has  rendered  inseparable  from  the  lot  of  huma- 
nity here  below.  Religion  promises  to  her  votaries  no 
such  boon  as  exemption  from  temporal  calamities.  In- 
deed, the  reverse  would  rather  seem  to  be  promised,  for 
the  Saviour  on  a  certain  occasion  said  to  his  disciples, 
"  In  the  world  ye  shall  have  tribulation ;"  and  in  another 
passage  of  the  New  Testament,  we  read  that  "  we  must 
through  much  tribulation  enter  into  the  kingdom  of  God." 

But  although  the  Christian  is  not  to  calculate  on  ex- 
emption from  affliction,  yet  he  may  hope,  with  the  bless- 
ing and  the  aid  of  Heaven,  to  endure  it  with  humble  and 
devout  submission  to  the  divine  will,  and  thus  to  render 
it  a  source  of  real  and  lasting  good  to  his  soul.  He  re- 
members that  he  has  received  many  blessings  from  Jeho- 
vah, and  he  feels  that  it  would  be  ungrateful  in  the 
extreme  to  murmur  on  account  of  providential  dispensa- 
tions, which,  however  gloomy  and  painful,  are  ordered  in 
infinite  wisdom,  and  may  contribute  largely  to  his  ulti- 
mate happiness : — 

•*  Good,  when  he  gives,  supremely  good. 

Nor  less  when  he  denies; 
E'en  crosses  from  his  sovereign  hand. 

Are  blessings  in  disguise." 

He  reviews  the  past  mercies  of  God,  and  particularly 
those  of  a  spiritual  nature.  He  deems  the  pardon  of  his 
sins,  which  he  trusts  that  he  has  obtained  through  the 
merits  of  his  Redeemer,   a  bounty  sufficient  to  make 


252  SERMON  XV. 

amends  for  any  temporary  evils  which  may  befall  him 
(luring  his  stay  in  this  world.  He  thinks  of  the  precious 
seasons  of  religious  comfort  and  enjoyment  with  which 
he  has  been  blessed — seasons  in  which  the  light  of  Je- 
hovah's countenance  has  been  lifted  upon  him,  and  he 
has  read  with  the  eye  of  faith,  a  clear  title  to  the  man- 
sions of  eternal  peace  and  bliss.  As  he  looks  back  to 
such  periods,  he  communes  with  his  spirit  in  language 
like  the  following : — Can  it  be,  that  God  who  has  dealt 
so  mercifully  with  my  soul  in  days  that  are  past,  will 
now  forget  to  be  gracious  ?  Is  it  possible,  that  he  who 
once  inspired  my  heart  with  the  hope  of  pardoned  sin, 
and  encouraged  me  to  cherish  the  expectation  of  dwelling 
with  him  for  ever,  will  desert  me  in  this  hour  of  trial  and 
of  need?  Surely  not.  1  remember  his  promise  not  to 
leave  nor  forsake  me,  and  this  shall  be  my  stay.  Here 
will  I  set  up  my  Ebenezer.  Hitherto  hath  the  Lord 
helped  me.  His  compassions  cannot  fail.  The  affliction 
which  has  come  upon  me  is  the  doing  of  a  parental 
Deity,  who  best  knows  what  is  calculated  to  subserve  the 
real  interests  of  his  children.  It  becomes  me,  then,  to 
bear  with  meekness  and  resignation  whatever  he  thinks 
proper  to  inflict.  I  must  not  forget  that  passage  of  his 
own  word — "  Behold,  happy  is  the  man  whom  God  cor- 
recteth  ;  therefore,  despise  not  thou  the  chastening  of  the 
Almighty.  For  he  maketh  sore,  and  bindeth  up;  he 
woundeth,  and  his  hands  make  whole.  He  shall  deliver 
thee  in  six  troubles;  yea,  in  seven  there  shall  no  evil 
touch  thee." 

Let  us  now  briefly  advert  to  one  or  two  of  those  sources 
of  consolation,  which  the  gospel  presents  to  the  Christian 
in  the  season  of  bereavement  and  distress.  We  have 
already  seen  how  the  recollection  of  the  good  which  he 
has  received  at  the  hand  of  God,  conduces  to  reconcile 


SERMON  XV.  253 

him  to  the  endurance  of  the  occasional  evils  which  he 
may  experience.  There  arc  likewise  other  considerations 
of  a  similar  tendency. 

Thus  the  contemplation  of  the  divine  sovereignty  Is 
calculated  to  have  the  effect  of  wliich  we  speak.     The 
Christian  knows  that  the  universe,  with  all  its  interests 
and  all  its  concerns,  is  under  the  absolute  control  of  Je- 
hovah.    He  does  not  imagine  that  the  Deity  resides  at  a 
vast  distance  from  our  world,  an  indifferent  and  a  passive 
spectator  of  human  affairs.     An  idea  so  preposterous  as 
this,  his  mind  cannot   harbour.     The  Scriptures  teach 
him,  that  nothing  can  happen  without  the  agency,  or,  at 
least,  without  the  knowledge  and  permission  of  the  Most 
High.     He  therefore  sees,  that  to  repine  at  the  dispensa- 
tions of  Providence,  is  virtually  to  rebel  against  God.    It 
is  to  say  to  him.  What  doest  thou?     It  is  nothing  less 
than  to  deny  that  he  is  entitled  to  govern  his  own  uni- 
verse as  he  pleases. 

Again,  the  Christian  is  led  to  acquiesce  in  the  afflictive 
dispensations  of  Providence,  when  he  thinks  of  his  own 
sins.    He  knows  how  greatly  he  has  offended  against  the 
divine  Majesty:  he  is  sensible  that  he  has   broken,  in 
numberless  instances,  the  precepts  of  Jehovah's  pure  and 
perfect  law.     He  therefore  feels,  that  no  temporal  cala- 
mities with  which  his  lot  may  be  embittered,  can  exceed 
the  punishment  to  which,  by  his  mal-conduct,  he  has 
rendered  himself  justly  obnoxious.     In  fact,  he  is  con- 
scious that  he  has  merited  at  the  hand  of  his  Maker,  no- 
thing short   of  indignation  and  wrath,  tribulation   and 
anguish.     And  how,  under  sucli  circumstances,  can  he 
properly  complain  of  the  afflictions  witli  which  lie  is  vi- 
sited?    What  right  has  he  to  murmur,  when  he  is  com- 
pelled to  admit  that  he  deserves  in  strictness  a  larger  and 
heavier  portion  of  adversity  than  he  receives  ?     Instead 

30 


254  SERMON  XV. 

of  repining,  he  discerns  that  he  has,  in  reality,  cause  for 
thankfulness  and  joy,  that  judgment  has  not  been  laid  to 
the  line,  nor  righteousness  to  the  plummet.  He  acknow- 
ledges, that  it  is  of  the  Lord's  mercy,  that  he  has  not 
been  consumed — that  he  has  not  been  dealt  with  accord- 
ing to  his  deserts. 

Further,  the  Christian  is  enabled  to  submit  with  meek- 
ness and  resignation  to  the  divine  will,  in  periods  of  be- 
reavement and  distress,  by  reflecting,  that  the  present  is  a 
state  of  discipline,  in  which  good  men  are  tried  and  ren- 
dered fit  for  a  condition  of  perfect  and  enduring  happi- 
ness. The  afflictions  which  they  experience,  are  repre- 
sented in  the  sacred  Scriptures  as  working  out  for  them 
an  exceeding  and  eternal  weight  of  glory.  They  are  in 
the  hands  of  a  God  who  understands  their  character  and 
knows  their  wants  much  better  than  they  do  themselves. 
He  calculates  the  precise  quantity  of  sorrow,  if  we  may 
so  speak,  which  will  be  necessary  to  qualify  them  for  the 
reception  and  enjoyment  of  the  amount  of  bliss,  which  it 
is  his  pleasure  to  confer  upon  them.  In  one  word,  he 
afflicts  them  as  much  as  is  requisite  for  their  good,  and  no 
more.  How  consolatory  is  this  thought  to  the  believer ! 
and  especially  when  he  considers,  what  we  are  persuaded 
the  word  of  God  warrants,  that  those  who  suffer  most 
here,  will,  in  general,  partake  of  the  largest  share  of  hap- 
piness hereafter.  Yes,  it  may  be  presumed,  that  the 
highest  and  brightest  seats  in  heaven  will  be  awarded  to 
those  who  come  out  of  great  tribulation,  and  wash  their 
robes  and  make  them  white  in  the  blood  of  the  Lamb. 

And  hence  we  are  led  to  remark,  in  the  last  place,  that 
the  Christian  is  enabled  to  submit  with  meekness  and 
resignation  to  the  divine  will  in  periods  of  affliction,  by 
cherishing  an  habitual  anticipation  of  the  honour  and 
felicity  which  are  to  be  his  final  portion.     He  knows, 


SERMON  XV.  255 

that  he  is  here  in  a  state  of  pilgrimage — that  this  world  is 
a  wilderness  through  which  he  is  travelling  to  the  land  of 
promise.  He,  therefore,  feels,  that  it  is  comparatively 
unimportant  what  may  be  his  lot  on  earth,  provided  he 
succeeds  in  securing  a  title  to  heaven.  Under  this  im- 
pression, he  can,  even  in  his  darkest  and  most  troubled 
moments,  appropriate  the  language  of  the  Psalmist: 
"  Why  art  thou  cast  down,  O  my  soul,  and  why  art  thou 
disijuieted  within  me?  hope  thou  in  God,  for  I  shall  yet 
praise  him  who  is  the  health  of  my  countenance,  and  my 
God."  Yes,  his  faith  enters  within  the  veil,  and  lifts  his 
thoughts  and  hopes  to  regions  of  perpetual  quietude  and 
blessedness  above  the  changes  and  the  desolations  of 
time.  He  looks  forward  to  the  day  which  shall  translate 
him  to  his  everlasting  home,  and  takes  courage  to  his 
soul.  He  rejoices,  that  there  is  a  world,  where  trials  and 
sorrows  are  unknown — a  world  where  friends  shall  be 
called  to  part  no  more — a  world,  in  short,  where  God 
shall  wipe  away  all  tears  from  the  eyes  of  his  people,  and 
render  them  completely  and  eternally  happy. 

Brethren,  let  us  learn  from  our  subject  the  value  and 
the  efficacy  of  the  Christian  religion.  No  other  system 
can  do  half  so  much  towards  sustaining  and  consoling  the 
human  being  in  the  season  of  affliction. 

"The  Scripture  is  the  only  cure  of  wo; 
That  field  of  promise,  how  it  flings  abroad 
Its  odour  o'er  the  Cliristian's  thorny  road!" 

Will  you  send  the  mourner  to  the  volumes  of  ancient,  or 
of  modern  philosophy  for  comfort  ?  He  returns  as  dis- 
consolate and  sad  as  he  was  before.  Nor  does  he  find 
any  thing  that  deserves  the  name  of  peace  and  satisfac- 
tion, till  he  betakes  himself  to  the  Gospel  of  Jesus  Christ. 
How  happy  is  the  condition  of  those  who  have  secured  an 
interest  in  the  hopes  and  thepromises  of  this  religion.  They 


256  SERMON  XV. 

have  ail  anchor  to  the  soul  sure  and  steadfast.  A  peren- 
nial source  of  comfort  is  theirs.  Yes,  Christian,  you  need 
not  fear  the  day  of  adversity.  Your  God  has  said,  that 
his  grace  shall  be  suflRcient  for  you,  and  on  his  word  you 
may  confidently  rely.  He  will  not — he  cannot — disap- 
point you.  Bow  with  reverence  to  his  sceptre.  Submit 
with  docility  to  his  providence.  Let  the  language  of  the 
apostle  be  yours :  ^'  1  am  persuaded,  that  neither  death 
nor  life,  nor  angels  nor  principalities  nor  powers,  nor 
things  present,  nor  things  to  come,  nor  height  nor  depth, 
nor  any  other  creature,  shall  he  able  to  separate  me  from 
the  love  of  God  which  is  in  Christ  Jesus  my  Lord. 

But  what,  dear  hearers,  shall  we  say  to  those  who  are 
Avithout  an  interest  in  the  hopes  and  promises  of  Chris- 
tianity ?  How  shall  we  undertake  to  speak  comfort  to 
them  in  the  day  of  adversity?  Alas!  the  word  of  God 
requires  us  to  address  them  in  very  different  language. 
We  have  no  warrant  for  assuring  them,  that  their  afflic- 
tions will  be  the  certain  means  of  advancing  their  eternal 
interests.  The  Master  whom  we  serve  has  not  authorized 
us  to  deliver  a  message  of  peace  to  their  souls,  until  they 
first  repent  of  their  sins,  and  believe  in  the  name  of  Jesus, 
and  devote  themselves  to  the  service  of  their  Maker. 
So  long  as  they  refuse  or  neglect  to  comply  with  the 
terms  of  the  gospel,  they  must  remain  strangers  to  its 
blessings.  How  deplorable  is  their  condition,  especially 
in  seasons  of  bereavement  and  distress !  No  cheering  ra- 
diance breaks  in  upon  their  gloom.  No  soothing  accents 
whisper  consolation  to  their  hearts.  And  what,  in  such 
circumstances,  shall  they  do?  Why,  if  they  still  deter- 
mine not  to  yield  to  the  demands  of  the  New  Testament, 
we  scarcely  see  what  better  course  they  can  adopt,  than 
to  follow  the  counsel  of  Job's  wife,  and  curse  God  and 
die.     O !  it  is  an  awful  state  to  which  a  man  brings  him- 


SERMON  XV. 


257 


self,  wlieii  the  afflictive  visitations  of  providence  produce 
no  salutary  impression  on  his  moral  nature — when,  in- 
stead of  being  softened  and  benefited  by  such  visitations, 
he  remains  as  careless  and  insensible  as  he  was  before ! 
Tell  us,  brethren,  is  there  the  least  reason  to  apprehend 
— we  appeal  to  your  consciences — that  you  are  in  this 
situation?  If  so,  we  must  m.ake  free  to  assure  you,  that  you 
stand  on  eminently  perilous  ground.  We  would  at  once  ring 
in  your  ears  the  toll-bell  of  alarm,  and  admonish  you  of 
impending  dangers.  We  would  urge  you  to  flee  from 
the  wrath  to  come.  Believe  us,  you  have  no  time  to  lose. 
Your  callousness  under  affliction  is  a  lamentable  indica- 
tion, that  unless  divine  grace  speedily  interposes  for  your 
rescue,  you  must  go  down  to  the  world  of  wo.  Every 
day  that  you  continue  in  your  present  condition,  will 
serve  only  to  harden  your  hearts,  and,  of  course,  to  di- 
minish the  probability  of  your  final  salvation.  And  then, 
what  a  short  and  an  uncertain  thing  is  life !  It  flies  like 
the  weaver's  shuttle.  It  vanishes  as  a  dream  of  the 
morning.  We  know  not  what  a  day,  or  even  an  hour 
may  bring  forth. — Think,  impenitent  sinner — O!  think 
of  this  solemn  fact,  and  be  persuaded  to  seek  the  Lord 
while  he  may  be  found,  and  call  upon  him  while  he  is 
near.  The  alternative  of  everlasting  liappiness  or  ever- 
lasting misery  is  now  set  before  you.  Remember  that 
you  are  just  as  free  to  choose  in  this  matter,  as  you  were 
to  determine  whether  you  would  come  to  the  house  of  frod 
this  morning.  If  you  perish,  you  have  only  yourself  to 
blame — your  ruin  lies  upon  your  own  head. 


SERMON  XVI. 


EXODUS  XX.  7. 


"Thou  shalt  not  take  the  name  of  the  Lord  thy  God  in  vain:  for  the  Lord  will 
not  hold  him  guiltless  that  taketh  his  name  in  vain." 

The  first  remark  which  we  have  to  offer,  is,  that  the 
expression,  "  name  of  God,''  here  used,  is  evidently  not 
to  be  taken  in  its  most  literal  acceptation.  The  phrase- 
ology of  this  commandment  gives  no  countenance  to  the 
puerile  and  superstitious  notions  entertained  by  the  an- 
cient Jews,  in  respect  to  the  appellation  Jehovah,  by 
which  the  Deity  had  been  pleased  to  reveal  himself  pe- 
culiarly to  them.  And  yet  we  find  even  the  modern  Jews 
adhering,  in  a  great  degree,  to  these  notions.  They  still 
deem  it  a  sin  to  pronounce  this  word,  and  accordingly, 
as  often  as  they  meet  with  it  in  reading  the  Old  Testa- 
ment, they  substitute  another  in  its  stead.  Indeed,  their 
Talmud  denounces  the  heaviest  malediction  against  the 
individual  who  should  presume  to  act  otherwise.  We 
may  add,  that  some  of  their  writers  profess  to  have  dis- 
covered that  the  angels  themselves  are  prohibited  from 
attempting  the  pronunciation  of  the  name  Jehovah. 

We  are  told  in  the  Catechism  with  which  many  of  us 
have  been  familiar  almost  from  our  infancy,  that  the  ex- 
pression "name  of  God,"  here  implies  "  any  thing  where- 
by he  maketh  himself  known."  This  expression  we 
find  sometimes  used  in  the  sacred  Scriptures,  to  denote 
the  Divinity  himself,  as  when  the  Psalmist  exclaims, 
"  Give  unto  the  Lord  the  glory  due  unto  his  name."  But 


SERMON  XVI.  259 

in  the  present  instance  it  may  be  more  properly  under- 
stood, as  referring  to  the  titles,  attributes,  ordinances, 
word,  and  works  of  Jehovah.  In  short,  it  is  applicable 
to  every  medium  of  communication  which  the  invisible 
Spirit  of  eternity  has  been  pleased  to  establish  between 
himself  and  the  intelligent  inhabitants  of  earth. 

From  this  brief  definition  of  the  expression,  "  name  of 
God,"  we  may  at  once  perceive  the  scope  and  design  of 
the  third  commandment.  This  commandment  interdicts 
whatever  is  opposed  to  the  reverential  contemplation  of 
any  thing  by  which  the  Deity  has  manifested  himself  to 
man.  Thus  recurring  to  the  phraseology  which  we  have 
just  used,  we  may  say,  that  it  prohibits  the  profane  use 
of  his  titles,  attributes,  ordinances,  word,  and  works.  It 
requires  the  possession  of  a  devotional  frame  of  mind,  in 
all  our  efforts  to  comprehend  and  to  adore  the  High  and 
Holy  One.  It  demands  that  all  the  conceptions  which 
we  form  of  his  nature,  correspond  with  the  immaculate 
purity  and  unlimited  benignity,  which  the  sacred  Scrip- 
tures assign  to  him.  It  also  demands,  that  we  never 
speak,  nor  even  think  of  him,  but  under  a  deep  conviction 
of  the  relation  which  he  sustains  to  us  as  our  Creator  and 
Preserver,  and  a  consequent  sense  of  our  accountability 
to  him  for  our  entire  conduct. 

The  third  commandment,  taken  in  the  very  general 
sense  in  which  we  have  now  explained  it,  comprehends 
the  whole  of  practical  religion.  It  enjoins  the  devout 
performance  of  every  duty  which  we  owe  to  our  Maker, 
to  our  fellow  beings,  and  to  ourselves ;  so  that  there  is 
scarcely  a  sin  that  men  commit,  which  might  not  be  shown 
to  involve,  in  a  greater  or  less  degree,  the  guilt  of  taking 
the  Lord's  name  in  vain. 

We  shall  now  go  on  to  mention  several  particulars,  in 
which  the  third  commandment  is  most  obviously  trans- 
gressed. 


260  SERMON  XVI. 

I.  In  the  first  place,  then,  we  remark,  that  this  com- 
mandment is  transgressed  when  ideas  and  sentiments  de- 
rogatory to  the  Most  High,  are  either  expressed  from  the 
lips  or  harboured  in  the  mind.  The  sin  of  blasphemy, 
to  which  we  now  allude,  was  punished,  under  the  old 
dispensation,  with  death.  Any  individual,  whether  a 
native  Jew,  a  proselyte,  or  a  heathen  resident  among  the 
Jews,  who  was  guilty  of  this  sin,  was  liable  to  be  stoned 
by  the  congregation  of  Israel.  And  surely  no  offence  can 
involve  a  higher  degree  of  moral  malignity,  than  the  wil- 
ful and  deliberate  defamation  of  Him,  in  whom  we  live, 
move,  and  have  our  being.  Indeed,  it  implies  an  extent 
of  depravity,  to  which  we  may  charitably  suppose,  that 
the  human  heart  does  not  very  often  attain.  There  is, 
however,  a  species  of  indirect  blasphemy^  as  we  may  ap- 
propriately denominate  it,  which  is  exemplified  in  the 
conduct  of  those  who  act  in  such  a  manner  as  to  induce 
others  to  speak  reproachfully  of  religion  and  its  profes- 
sors. As  an  instance  of  what  we  mean,  we  may  refer  to 
the  case  of  David.  The  part  which  that  monarch  acted 
toward  Bath-sheba  and  Uriah — first  seducing  the  wife, 
and  then  murdering  the  husband — has,  perhaps,  contri- 
buted more  to  harden  bad  men  in  their  sins,  and  to  per- 
plex good  men  with  difficulties,  than  any  other  incident 
which  history,  sacred  or  profane,  records.  That  it  proved 
a  stumbling  block  to  many  of  David's  own  subjects, 
might  not  only  be  inferred  from  the  nature  of  tlie  transac- 
tion itself,  but  is  also  evident  from  the  language  of 
Nathan  the  prophet,  who,  when  sent  by  God  to  reprove 
him  for  what  he  had  done,  declared  among  other  things, 
that  he  had  "  given  great  occasion  to  the  enemies  of  the 
Lord  to  blaspheme."  To  the  same  kind  of  blasphemy  the 
apostle  Paul  alludes  in  the  second  chapter  of  his  epistle 
to  the  Romans,  where  he  says,  that  the  Jews  by  breaking 


SERMON  XVI.  261 

the  law,  caused  the  name  of  their  God  to  be  blasphemed 
among  the  Gentiles;  and  again  in  his  first  Epistle  to 
Timothy,  and  in  his  Epistle  to  Titus,  where  he  enforces 
certain  duties  from  the  consideration,  that  if  such  duties 
were  omitted,  the  name  of  God,  and  his  word  and  doctrine 
would  be  blasphemed. 

II.  Again,  we  remark,  that  the  third  commandment  is 
trangressed,  when  the  Deity  is  solemnly  appealed  to  in 
confirmation  of  what  is  known  to  be  false.  Some  have 
been  of  the  opinion,  that  perjury  is  the  sin  principally 
contemplated  and  prohibited  in  the  text.  Certain  it  is, 
that  this  sin  is  a  prominent  and  an  awful  instance  in 
which  the  name  of  Jehovah  is  taken  in  vain.  The  pro- 
visions of  the  Mosaic  code  on  this  subject,  were  clear  and 
positive.  In  the  nineteenth  chapter  of  Leviticus,  it  is 
written  :  "And  ye  shall  not  swear  by  my  name  falsely, 
neither  shalt  thou  profane  the  name  of  thy  God.''  That 
the  ancient  Jews  had  not  entirely  misapprehended  this 
part  of  their  law,  (though  they  had  impaired  its  spirit  by 
many  frivolous  and  hair-splitting  distinctions)  is  evident 
from  the  words  of  our  Saviour,  in  his  discourse  on  the 
mount,  where  he  represents  them  as  thus  expounding  it: 
"  Thou  shalt  not  forswear  thyself,  but  shalt  perform  unto 
the  Lord  thy  vows."  On  this  particular  division  of  our 
subject,  it  were  superfluous  to  enlarge.  Wo.  cannot,  for 
a  moment  suppose,  that  our  assembly  contains  a  solitary 
individual  who  would  appeal  to  his  Maker  in  attestation 
of  a  known  untruth.  Nor  could  we  hope  to  benefit  a 
wretch  so  deeply  sunk  in  depravity,  by  any  observations 
that  we  could  ofi'er  from  this  sacred  desk. 

HI.  In  the  third  place  it  may  be  observed,  that  this 
commandment  is  transgressed,  when  the  Deity  is  formally 
appealed  to,  in  confirmation  of  what,  though  true,  is 
trivial  and  insignificant  in  its  nature  and  import.     Pro- 

31 


262  SERMON  XVI. 

fane  swearing,  to  which  you  all  understand  us  as  now 
alluding,  is  the  sin  which  the  casual  reader  probably  re- 
gards as  more  obviously  and  directly  prohibited  in  the 
text.  That  this  sin  prevails  to  a  considerable  extent  in 
society,  is  a  truth  as  unquestionable,  as  it  is  humiliating. 
Nor  is  its  prevalence  by  any  means  confined  to  the  vul- 
gar and  the  uneducated.  There  are  not  a  few  belonging 
to  what  are  accounted  the  higher  and  fashionable  circles 
of  the  community,  who  season  their  conversation  pretty 
plentifully  with  oaths.  Individuals  who  would  deem 
themselves  grievously  insulted,  if  they  were  denied 
the  title  of  gentlemen — individuals,  too,  who  advance  pre- 
tensions to  the  possession  of  enlarged  and  cultivated 
minds — are  found  so  utterly  devoid  of  all  that  is  essential 
to  real  improvement  of  intellect,  and  true  refinement  of 
manners,  as  to  be  guilty  of  an  habitual  profanation  of 
God's  holy  name  on  the  most  unimportant  occasions.  It  is 
mortifying  to  be  compelled  to  state  a  fact  thus  disgraceful 
to  human  nature. 

That  swearing  is  an  offence  against  that  natural  sense 
of  propriety  and  virtue  which  God  has  implanted  in  our 
moral  constitution,  may  be  inferred  from  the  circum- 
stance, that  most  of  those  addicted  to  this  abominable 
practice,  deem  it  a  point  of  etiquette  to  avoid  an  oath  in 
the  company  of  females.  In  fact,  if  any  thing  were 
wanting  to  illustrate  the  influence  which  woman  exerts  in 
ameliorating  and  refining  social  life,  it  might  be  found  in 
the  check  which  lier  presence  imposes  on  the  lips  of  one 
accustomed  to  the  profanation  of  his  Maker's  name. 
How  much  is  it  to  be  regretted,  that  they  who  thus  respect 
the  feelings  of  a  creature,  should  manifest  so  entire  a  dis- 
regard not  for  the  feelings  only,  but  for  the  express  man- 
date of  the  Creator ! 

It  is  needless  to  dwell  upon  the  wickedness  of  swear- 


SERMON  XVI. 


263 


ing.  The  impiety  of  such  a  practice  must  be  obvious  to 
every  one  not  absolutely  lost  to  all  sense  of  virtue.  If 
any  tiling  were  necessary  to  strengthen  our  conviction  of 
its  moral  turpitude,  we  might  urge  the  consideration,  that 
to  the  commission  of  this  sin,  men  have  not  the  same 
powerful  temptations  that  they  have  to  the  commission  of 
many  other  sins.  In  the  utterance  of  an  oath,  no  violent 
emotion  of  the  heart  is  yielded  to — no  instinctive  propen- 
sity of  the  animal  system  is  obeyed.  The  swearer  has 
not  even  the  poor  excuse  which  the  robber,  the  drunkard 
and  the  adulterer  may  be  imagined  to  urge,  however  in- 
effectually, in  palliation  of  their  respective  offences.  His 
transgression  is  a  wanton  indignity,  offered  without  the 
stimulus  of  appetite,  or  the  prospect  of  gratification,  to 
that  God,  in  whose  hand  is  his  breath,  and  from  whose 
bounty  proceed  all  his  blessings. 

Profane  swearing  is  as  absurd  as  it  is  wicked.  An 
oath,  if  it  be  not  really  designed  for  the  confirmation  of 
truth,  must  be  regarded  by  the  most  lenient,  as  an  exple- 
tive devoid  of  meaning  to  those  to  whom  it  is  addressed. 
And  why  sliould  it  be  used,  on  ordinary  occasions,  for 
the  confirmation  of  truth,  unless  the  speaker  has  reason 
to  fear,  that  his  veracity  will  be  suspected  ?  If  he  thinks 
it  necessary  to  appeal  to  the  supreme  Being,  in  support 
of  almost  every  thing  that  he  utters,  he  must  imagine,  that 
no  very  favourable  opinion  of  his  integrity  is  entertained 
by  others.  Now,  we  can  assure  him,  that  they  who 
doubt  his  word,  will  not  be  inclined  to  put  much  confidence 
in  an  oath,  pronounced  in  the  irreverent  manner  in  which 
conversational  oaths  are,  for  the  most  part,  pronounced. — 
To  the  a])surdity  of  this  practice  the  poet  Cowper  alludes, 
in  a  strain  of  happy  and  pungent  satire,  such  as  we  often 
meet  with  in  his  works,  when  he  describes  a  Persian, 
who 


264"  SERMON  XVI. 

"  Hearing  a  lawyel*  grave  in  his  address, 
With  adjurations  every  word  impress, 
Suppos'd  the  man  a  bishop,  or,  at  least, 
God's  name  so  much  upon  his  lips,  a  priest! 
Bow'd  at  the  close  with  all  his  graceful  airs. 
And  begg'd  an  interest  in  his  frequent  prayers." 

Although  the  text  directly  and  unequivocally  condemns 
that  kind  of  swearing  which;,  as  we  have  just  said,  too 
often  obtains  in  the  ordinary  intercourse  of  men,  yet  it 
ought  not  to  be  understood  as  prohibiting  absolutely  and 
unconditionally  all  appeals  to  the  divine  Being  in  confir- 
mation of  trutli.  The  state  of  human  society  is  unhappily 
such  as  to  render  it  impossible  for  appeals  of  this  nature 
to  be  wholly  dispensed  with.  It  is  hardly  to  be  doubted, 
that  there  are  those  whose  moral  sense  is  so  impaired, 
that  the  desire  of  some  immediate  advantage,  or  the  fear 
of  some  immediate  evil,  may  tempt  them  to  hazard  bare 
assertions,  while  no  considerations  could  induce  them  to 
annex  to  the  same  assertions  the  solemnity  of  an  oath. 
And  if  this  be  so,  how  can  it  be  denied,  that  the  use  of 
oaths  in  courts  of  justice  is  essential  to  the  discovery  of 
truth,  and,  consequently,  of  high  importance  to  the  general 
and  permanent  interests  of  every  community  ?  The  lan- 
guage of  our  Lord,  <^  Swear  not  at  all,"  which  is  a  stand- 
ing quotation  with  those  who  contend  against  the  lawful- 
ness of  oaths,  must  be  viewed  in  connexion  with  the 
circumstances  under  which  it  was  spoken.  At  the  time 
of  the  Saviour's  personal  ministry,  profane  swearing  was 
extremely  prevalent  among  the  Jews ;  and  to  discounte- 
nance this  iniquitous  and  odious  practice,  was  his  sole  ob- 
ject, as  any  one  may  discover  from  the  context,  in  the 
words  which  we  have  just  quoted.  That  he  did  not  in- 
tend to  condemn  oaths  on  occasions  of  sufficient  import- 
ance and  solemnity,  may  be  proved  from  his  own  example 
during  the  mock  trial  which  preceded  his  crucifixion. 


SERMON  XVI.  265 

When  the  high  priest  put  to  him  the  interrogatory,  "  I 
adjure  thee  by  the  living  God,  that  thou  tell  us  whether 
thou  be  the  Christ,  the  Son  of  God  ?"  he  did  not  hesitate 
to  answer,  though  until  then  he  had  been  silent.  The 
apostle  Paul  likewise,  in  at  least  two  passages  of  his 
Epistles,  introduces  a  form  of  expression  equivalent  to  an 
oath.  Nay,  the  infinitely  holy  God  himself  has  confirm- 
ed his  promises  to  men  by  oaths ;  and  as  he  could  swear 
by  none  greater,  he  has,  in  such  cases,  sworn  by  his  own 
incomprehensible  existence  and  adorable  attributes.  There 
is,  then,  no  reason  to  doubt  the  lawfulness  of  oaths,  when 
administered  on  occasions  of  importance,  and  under  cir- 
cumstances of  due  solemnity.  But  whether  oaths  are  not 
resorted  to  in  our  civil  judicatories,  when  they  might  be 
dispensed  with,  and  whether  the  frequency  of  their  ad- 
ministration, and,  we  may  add,  the  light  manner  of  their 
administration  in  some  instances,  have  not  tended  to  di- 
minish their  efficacy,  and  to  render  perjury  more  common 
than  it  would  otherwise  be,  are  questions  respectfully 
submitted  to  the  consideration  of  those  whose  more  ap- 
propriate province  it  is  to  decide  on  topics  of  this  de- 
scription. 

IV.  We  proceed  now  to  a  fourth  particular,  in  which, 
according  to  the  opinion  of  some  pious  expositors,  the 
commandment  before  us  is  transgressed.  When  we  say 
that  games  of  chance  involve  a  violation  of  the  spirit  of 
this  precept,  many  of  our  hearers,  we  doubt  not,  will  be 
surprised.  And  yet  all  such  games  have  been  regarded 
by  writers  of  high  theological  reputation,  as  coming 
within  the  scope  of  the  third  prohibition ;  inasmuch  as 
they  are  a  virtual  appeal  to  Heaven  on  an  unimportant 
occasion,  and  for  the  decision  of  an  insignificant  matter. 
What  is  chance?  Simply  a  word  expressive  of  our  igno- 
rance in  respect  to  the  circumstances  which  precede  any 


266  SERMON  xvr. 

event  as  its  proximate  cause.  In  rigid  accuracy  of  lan- 
guage, nothing  can  be  accidental.  All  occurrences,  how- 
ever minute,  are  under  the  supreme  control  of  Jehovah. 
In  the  toss  of  a  dollar,  or  the  throw  of  a  die,  recourse  is 
had  to  the  same  general  laws  of  motion  which  regulate 
the  planets  in  their  orbits,  and  give  harmony  to  the  uni- 
versal system  of  matter.  The  agency  of  the  Deity  is  not 
more  real  and  direct  in  the  one  case  than  in  the  other. 
But  the  player  of  cards  or  of  dice,  anticipating  the  con- 
clusion to  be  drawn  from  these  premises,  exclaims,  that 
he  never  dreams  of  appealing  to  God  for  the  decision  of 
the  game  in  which  he  is  engaged.  And  might  not  the 
swearer  urge  a  similar  plea?  Can  we  presume  that  he 
always  thinks  of  the  august  Being,  whose  name  he  takes 
upon  his  unhallowed  tongue?  Let  no  one,  however, 
suppose  that  we  are  now  intimating,  that  to  play  a  game 
of  chance  simply  for  amusement,  is  as  criminal  as  need- 
lessly to  utter  an  oath.  Sins  that  are  very  different  in 
degree,  may  yet  be  the  same  in  kind.  Allowance,  too, 
ought  undoubtedly  to  be  made  for  those  whose  education 
and  habits  of  thinking,  have  not  led  them  to  contemplate 
this  subject  in  the  light  in  which  it  has  now  been  repre- 
sented. What  we  have  given  you,  is  to  be  received  as 
the  judgment  of  sensible  and  pious  authors,  and  as  such, 
is  entitled  to  your  serious  regard. — We  must  not  omit 
this  opportunity  of  bearing  our  testimony  against  lotteries 
of  every  kind,  and  for  every  purpose.  They  are  excep- 
tionable on  several  accounts.  They  are  games  of  chance. 
They  involve  the  principle  of  gambling  in  its  worst  shape. 
They  excite  absurd  expectations  of  sudden  wealth,  espe- 
cially among  those  whose  pecuniary  resources  are  limited, 
and  thus  counteract  those  habits  of  industry  and  frugality, 
on  which  alone  every  man  should  rely  for  the  support  of 
his  family,  and  the  improvement  of  his  fortune.     That 


SERMON  xvr.  267 

they  are  authorized  by  law,  is  sometimes  gravely  urged 
as  a  conclusive  argument  in  their  favour,  by  persons  who 
seem  to  think  that  whatever  our  rulers  do  must  be  right, 
as  the  honest  man  supposed  that  whatever  lie  read  in  a 
book  must  be  true.  But  it  is  this  very  circumstance  of 
their  having  the  sanction  of  law,  which,  by  exempting 
them  in  the  estimation  of  the  multitude,  from  the  crimi- 
nality attached  to  private  gambling,  endues  them  with  a 
perilous  efficiency  in  demoralizing  the  community.  We 
cannot  leave  this  subject  without  adding,  that  the  acknow- 
ledgments of  every  friend  to  public  virtue  are  due  to  the 
distinguished  member  of  congress  from  New  England, 
for  the  noble  stand  which  he  made,  not  long  since,  in  the 
representative  assembly  of  the  Union,  against  the  great 
and  desolating  evil  on  which  we  have  now  animadverted. 

V.  As  another  instance  in  which  the  tliird  command- 
ment is  transgressed,  we  may  refer  to  all  attempts  to  pry, 
with  an  overweening  curiosity,  into  the  secret  things  of 
God.  This  precept  of  the  decalogue  utters  its  veto 
against  that  speculative  spirit  in  relation  to  many  religious 
topics,  which  so  frequently  attends  a  zeal  for  "  the  form 
of  godliness,"  in  those  who  "deny  the  power  thereof." 
Men  who  are  totally  strangers  to  the  moral  influence  of 
religion,  are  often  heard  jangling  about  the  niceties  of  its 
doctrine,  and  the  technicalities  of  its  language. 

Nor  is  this  speculating  disposition,  which  we  consider 
as  incompatible  with  the  spirit  of  our  text,  wholly  con- 
fined to  those  whose  acquaintance  with  religion  does  not 
extend  beyond  its  theory.  We  regret  to  say,  that  men 
who  are  on  the  whole  decidedly  pious,  are  sometimes 
prone  to  push  their  inquiries  on  particular  subjects,  con- 
nected with  natural  and  revealed  religion,  past  the  limits 
of  propriety.  The  genuine  Christian  is  not  always  ex- 
empt from  an  inteuseness  of  curiosity,  and  a  boldness  of 


268  SERMON  XVL 

conjecture,  in  respect  to  the  mysteries  of  the  Bible,  not 
very  consonant  with  that  humility  which  ought  to  be  the 
prominent  and  distinctive  feature  of  his  character.  There 
can  be  no  question,  that  such  an  anxiety  to  be  wise  above 
what  is  written,  has  a  tendency  to  retard  the  progress  of 
vital  piety  in  the  soul.  He  who  instead  of  applying  his 
mental  energies  to  the  investigation  of  truths  obviously 
revealed,  and  devoting  his  moral  energies  to  the  practice 
of  duties  plainly  enjoined,  occupies  himself  with  ques- 
tions which,  in  our  present  state,  are  incapable  of  solution, 
and  which,  even  if  they  could  be  resolved,  are  yet  of  no 
importance  to  human  virtue,  or  to  human  happiness, — he 
who  thus  acts,  will  discover  in  the  end,  that  he  has  ex- 
pended his  strength  for  nought,  and  made,  in  reality,  no 
advances  in  the  knowledge,  the  fear,  and  the  love  of  his 
Maker. 

It  may  not  be  impertinent,  in  passing,  to  remark  that 
the  spirit  of  the  third  commandment  has,  we  apprehend, 
been  violated  to  an  extent  by  no  means  inconsiderable,  in 
the  controversies  which,  in  our  own  country,  have  been 
carried  on  with  so  much  heat  and  virulence,  on  such  sub- 
jects as  these: — the  divine  sovereignty — the  origin  of 
moral  evil — and  the  nature  of  the  atonement.  We  think 
that  some  of  the  disputants,  on  either  side  of  these  ques- 
tions, may  probably,  on  due  reflection,  deem  themselves 
reproved  by  the  precept  of  the  moral  law,  on  which  we 
are  now  commenting.  If  to  speculate  on  subjects  that  lie 
beyond  the  grasp  of  our  intellectual  faculties — especially 
when  such  subjects  relate  to  the  character  and  proceed- 
ings of  the  Deity  himself — be  not  to  take  the  name  of  the 
Lord  our  God  in  vain,  then  it  would  seem  as  if  there 
were  scarcely  a  possibility  of  profaning  that  name  by  any 
thing  that  we  may  do,  short  of  direct  blasphemy. — But 
we  trust  that  the  period  is  not  very  distant,  when  a 


SERMON  XVI.  269 

revolution  will  be  effected  in  theology,  considered  merely  as 
a  science,  similar  to  that  which  has  already  taken  place  in 
physical  and  mental  philosophy — when  a  proper  estimate 
will  be  formed  of  the  powers  of  the  human  mind  as  applied 
to  the  truths  of  revealed  religion — when  the  legitimate  ob- 
jects of  investigation  will  be  discriminated  from  other  ob- 
jects, with  regard  to  which  our  most  indefatigable  re- 
searches must  ever  terminate  in  results  that  are  conjectural 
and  barren — when,  in  a  word,  the  fundamental  doctrines 
of  the  Gospel  will  be  regarded  as  ultimate  truths,  to  which 
we  should  yield  our  full  assent,  without  imagining,  that 
we  must  demonstrate  them  by  arguments,  or  that  we  can 
answer  all  the  numberless  queries  that  may  be  started  in 
respect  to  their  nature  and  consequences. 

VI.  The  last  instance  of  the  transgression  of  the  third 
commandment,  to  which  we  shall  call  your  attention  on 
this  occasion,  is  exhibited  in  the  conduct  of  those,  who 
draw  nigh  unto  the  Lord  with  their  mouths,  and  honour 
him  with  their  lips,  while  their  hearts  are  far  from  him. 
The  assumption  of  a  sanctified  exterior  on  the  part  of  one 
who  has  no  real  regard  for  the  divine  majesty,  or  the  di- 
vine laws,  whether  such  assumption  be  merely  made  in 
compliance  with  custom,  or  result  from  a  desire  to  compass 
some  important  end,  to  the  attainment  of  which  the  reputa- 
tion of  piety  is  deemed  essential,  must  be  contemplated  as 
belonging  to  the  general  description  of  sins  prohibited  in 
the  text.  Hypocrisy,  in  its  worst  form,  which  implies  a 
systematic  attempt  to  impress  men  with  the  opinion,  that 
we  possess,  in  an  eminent  degree,  virtues  to  which  we 
are  conscious  that  we  are  utterly  strangers,  is  a  sin  indi- 
cating so  much  moral  depravity,  that  we  ought  not,  except 
on  the  most  indubitable  grounds,  to  impute  it  to  any  in- 
dividual. But  there  is  a  species  of  minor  hypocrisy,  if 
we  may  be  allowed  the  expression,  which  is  much  more 

32 


}70  SERMON  XVI. 

:oramoii,  and  from  which  few  of  us  can  [jlead  entire  ex» 
jmption.  Whenever  we  engage  in  devotional  exercises, 
vvithout  a  becoming  sense  of  the  solemnity  of  the  transac- 
tion, we  take  the  name  of  the  Lord  our  God  in  vain. 
Even  the  best  of  Christians,  from  the  iniluence  of  habit, 
or  the  occurrence  of  some  adventitious  circumstance,  or 
the  sudden  suggestion  of  foreign  thoughts  and  emotions, 
yoay,  for  a  short  period,  become,  in  this  respect,  repre- 
hensible. And  how  frequently  does  it  happen,  that  they 
who  have  not  experienced  the  power  of  religion  in  their 
souls,  and  who,  having  no  strong  desire  to  be  accounted 
pious,  cannot  be  called  hypocrites,  in  the  strict  sense 
of  that  term,  regularly  observe  most  of  the  external 
forms  of  public  worship  which  God  has  prescribed? 
Are  they  not  guilty,  to  a  certain  extent,  of  taking  the 
Deity's  name  in  vain  ?  Beyond  all  doubt  they  are. — 
Brethren,  might  we  not  here  ask,  whether  you  have  been 
entirely  free  from  this  sin,  even  during  the  few  minutes 
that  have  elapsed  since  we  came  together  this  evening? 
Tell  us,  have  not  your  minds  been  occasionally  reverting 
to  the  things  of  time,  when  they  should  have  been  ab- 
sorbed in  those  of  eternity?  Is  it  not  a  fact,  that  the 
business  and  the  pleasures  of  the  world,  have  diverted 
your  attention  from  those  momentous  subjects,  with  which 
you  ought  to  have  been  exclusively  occupied  ?  Do  we 
not  assert  a  truth  which  conscience  will  not  permit  you 
to  deny,  when  we  say  that  the  recollected  concerns  of  the 
past  week,  or  the  anticipated  concerns  of  the  next  week, 
have  engaged  a  large  share  of  those  meditations,  which  it 
behooved  you  to  employ  on  topics  appropriate  to  the  Sab- 
bath and  the  sanctuary  of  Jehovah  ? 

We  might  go  on  to  point  out  other  modes  in  which  the 
third  commandment  is  contravened.  But  enough  has 
been  said  on  the  general  nature,  and  particular  applica- 


SERMON  XVI.  271 

iious  uf  lliis  commaiicluicnt,  tu  enable  every  iudividuai  to 
pursue  the  subject  for  himself,  and  to  determine  what 
omissions  of  duty  involve  the  guilt  of  ^^  taking  the  name 
of  the  Lord  our  God  in  vain." 

We  must  not,  however,  conclude  without  adverting  to 
the  sanction  by  which  the  third  precept  of  the  decalogue 
is  enforced,  or,  to  adopt  the  technical  style  of  our  Shorter 
Catechism,  "  the  reason  annexed  to''  it.  "  For  the  Lord 
will  not  hold  him  guiltless,  that  taketh  his  name  in  vain." 
"  The  sinner,"  says  Matthew  Henry,  "  may,  perhaps, 
hold  himself  guiltless,  and  think  there  is  no  harm  in  it, 
and  that  God  will  never  call  him  to  an  account  for  it;  to 
obviate  which  suggestion,  the  threatening  is  thus  express- 
ed, God  will  ^  not  hold  him  guiltless,'  as  he  hopes  he 
will;  but  more  is  implied,  namely,  that  God  will  himself 
be  the  avenger  of  those  that  take  his  name  in  vain,  and 
they  will  find  it  a  fearful  thing  to  fall  into  the  hands  of 
the  living  God."  The  penalty  thus  attached  to  the  in- 
fraction of  this  commandment,  is  of  that  general  kind, 
which  God  has  denounced  against  the  non-observance  of 
his  pure  and  righteous  law.  His  own  glorious  perfec- 
tions, and  the  best  interests  of  his  moral  government  for- 
bid, that  transgressors  should  be  permitted  to  escape  with 
impunity.  As  judge  of  all  the  earth,  he  will  inflict  con- 
dign punishment  on  every  culprit.  And  there  is  no  offence 
which  he  will  chastise  with  more  rigid  and  unsparing 
severity,  than  that  of  taking  his  name  in  vain.  The  na- 
ture of  this  sin  is  such,  that  it  is  seldom  made  a  subject 
of  legislative  cognizance  on  earth,  and  even  wlicn  it  is  so 
made,  the  legal  provisions  relating  to  it  are  often  neglect- 
ed by  magistrates,  or  evaded  by  offenders.  But  there  is 
a  tribunal  in  the  universe,  before  which  the  profaneness 
of  God's  name,  shall  certainly  be  arraigned  for  trial  and 
condemnation.   He  has  pledged  his  word,  that  they  shall 


272  SERMON  XVI. 

not  be  held  guiltless,  and  we  know,  that  what  he  has  said, 
cannot  fail  of  accomplishment. 

And,  brethren,  can  we  need  an  inducement  stronger  and 
more  effectual  for  avoiding  the  profanation  of  our  Maker's 
name,  than  that  which  the  text  supplies  ?  When  we  are 
thus  solemnly  assured,  that  on  disobedience  to  the  third 
commandment  the  Lord  will  not  hold  us  guiltless,  is  there 
not  presented  a  motive  as  cogent  as  any  that  could  be 
brought  to  operate  upon  a  well- constituted  mind  ?  Who 
does  not  dread  the  displeasure  of  Him,  whose  prerogative 
it  is  to  destroy  both  soul  and  body  in  hell  ?  Is  there  any 
so  bold  as  to  rush,  with  such  a  threatening  staring  him 
in  the  face,  on  the  thick  bosses  of  the  Almighty's  buck- 
ler? Awful,  indeed,  is  the  infatuation  of  those,  who  not- 
withstanding the  many  denunciations  of  Jehovah's  wrath 
against  conduct  like  theirs,  which  the  sacred  volume  ex- 
hibits, continue  to  take  the  name  of  the  Lord  their  God  in 
vain ! 

It  affords  us  no  pleasure,  dear  hearers,  to  enforce  the 
duties  of  morality,  and  the  higher  duties  of  religion,  by 
considerations  of  a  gloomy  and  an  alarming  nature.  We 
would  much  rather  bring  before  you  topics  calculated  to 
allure  to  the  practice  of  virtue,  than  those  which  have  a 
tendency  to  deter  from  the  commission  of  sin.  But  it  is 
not  for  us  to  pursue  our  own  course  in  this  matter.  The 
Master  whom  we  serve,  will  not  allow  us  to  expatiate  al- 
together on  the  tender  mercies  of  our  God.  He  requires 
us  likewise  to  "  persuade  men,"  by  "  the  terrors  of  the 
Lord."  And  in  the  present  instance,  when  the  text  an- 
nounces the  certainty  of  punishment  in  the  event  of  delin- 
quency, as  a  reason  for  compliance  with  the  precept  which 
we  have  considered,  it  would  be  manifestly  improper  to 
resort  to  an  argument  of  a  different  character. 

We  entreat  you,  then,  as  you  would  dread  a  verdict  of 


SERMON  XVI. 


273 


guilty  at  the  bar  of  God,  to  avoid  taking  his  name  in  vain. 
Never  speak,  nor  even  think  of  the  divine  Being,  except 
with  the  deepest  humility  and  profoundest  reverence.  Let 
all  your  attempts  to  worship  him,  be  marked  with  sin- 
cerity and  fervour.  In  one  word,  be  it  your  constant 
endeavour  to  cultivate  such  a  frame  of  mind,  as  will 
qualify  you  for  that  intimate  and  perpetual  intercourse 
with  him,  in  which  consists  the  bliss  of  heaven. 


SER3I01V  XVII. 


ACTS  Vin.  30,  31. 


"And  Philip  ran  thither  to  him,  and  heard  him  read  the  prophet  Esaias,  and 
said,  Understandest  thou  what  thou  readest?  And  he  said,  How  can  I,  ex- 
cept some  man  should  guide  me'  And  he  desired  Phihp  that  he  would 
come  up  and  sit  with  him." 

The  martyrdom  of  Stephen,  the  first  individual  who 
shed  his  blood  for  the  cause  of  Jesus,  became  the  signal 
for  that  furious  persecution  of  the  Christians,  which  forms 
the  opening  chapter  in  the  history  of  Paul.  The  friends 
of  the  Saviour  naturally  took  the  alarm,  and  sought  safety 
in  a  precipitate  flight  from  Jerusalem.  We  are  told  that 
they  scattered  themselves  abroad,  preaching  the  gospel 
whithersoever  they  went.  It  was  the  lot  of  Philip  the 
evangelist  to  take  the  road  to  Samaria,  and  to  be  the  in- 
strument of  doing  much  good  in  that  central  region  of 
Palestine.  His  ministerial  labours  proved  so  successful, 
that  the  apostles  Peter  and  John  repaired  to  his  assist- 
ance; and  it  may  be  presumed,  that  through  the  joint 
efforts  of  these  devout  and  indefatigable  men,  not  a  few 
were  convinced  of  sin,  and  brought  into  the  kingdom  of 
God's  dear  Son. 

Philip,  on  leaving  Samaria,  was  divinely  admonished 
to  proceed  towards  the  south,  in  the  direction  of  Gaza. 
As  he  pursued  his  journey,  he  overtook  a  traveller  of 
wealth  and  consideration,  returning  from  Jerusalem  to 
Ethiopia.  This  individual  is  described  by  the  sacred 
historian,  as  "  an  eunuch  of  great  authority  under  Can- 
dace,  queen  of  the  Ethiopians,  who  had  the  charge  of  all 


SKUMON  XVII. 


275 


her  Ircasiue."  We  arc  further  informed,  that  he  had 
visited  the  metropolis  of  Judea  "to  worship" — a  circum- 
stance which  leads  to  the  inference,  that  he  was  a  prose- 
lyte to  the  Jewish  religion.  Of  liis  sincerity  we  have 
good  evidence  in  the  fact,  that  he  employed  himself  as  he 
rode  homewards  in  perusing  the  word  of  God.  Philip, 
moved  hy  an  internal  suggestion  of  the  Spirit,  approached 
Iiis  chariot,  and  found  tliat  he  was  engaged  with  that  part 
of  Isaiah  which  foretells  with  such  minute  accuracy,  and 
in  strains  so  affecting,  the  vicarious  sufferings  of  the 
Messiah.  The  evangelist  accosted  him  with  the  question, 
"  Understandest  thou  what  thou  leadest?''  Tlie  reply 
was,  ^'  How  can  I,  except  some  man  should  guide  me?" 
and  this  was  immediately  followed  by  an  invitation  to 
Philip  to  ascend  the  vehicle,  and  take  a  seat  by  his  side. 
The  sequel  of  the  story  we  need  not  relate  in  detail. 
Suffice  it  to  say,  that  the  passage  of  Isaiah  was  explained 
and  commented  on  by  the  evangelist  with  so  much  effect, 
that  his  distinguished  auditor  at  once  embraced  the  gos- 
pel of  Christ,  and  signified  his  faith  by  receiving  the 
sacrament  of  baptism. 

"  Understandest  thou  what  thou  readest?....How  can  1, 
except  some  man  should  guide  me?" — From  these  words 
we  may  infer,  that  the  exposition  of  tlie  word  of  God  by 
a  living  teacher,  is  the  means  best  calculated  to  convert 
sinners,  and  promote  the  religious  improvement  of  man- 
kind. Such,  brethren,  is  the  proposition  which  it  will 
be  our  object  in  this  discourse  hastily  to  illustrate  and 
enforce.  The  topic,  besides  its  intrinsic  importance,  is 
somewhat  appropriate  to  the  occasion  on  which  I  have 
been  called  to  address  you. 

The  exposition  of  the  word  of  God  by  a  living  teacher, 
we  have  said,  is  the  means  best  suited  to  convert  siiuicrs, 
and  promote  the  religious  improvement  of  mankind.     In 


276  SERMON  XVII. 

attempting  to  establish  this  proposition,  it  is  by  no  means 
necessary  even  to  approximate  the  ground  assumed  by 
the  Catholics,  that  the  sacred  Scriptures,  in  themselves, 
are  so  obscure  as  to  be  wholly  unfit  for  popular  use.  We 
cannot  conceive  a  stronger  impeachment  of  the  divine 
wisdom  and  benevolence,  than  to  imagine  that  the  Deity 
lias  revealed  his  will  to  man,  in  a  form  so  little  intel- 
ligible, so  liable  to  gross  and  dangerous  misapprehension, 
that  they  for  whose  benefit  it  was  designed,  may,  in 
general,  be  more  injured  than  profited  by  the  free  perusal 
of  its  pages.  Far,  very  far,  be  it  from  us  to  harbour 
such  a  thought  as  this.  We  believe  that  the  Bible,  just 
in  the  state  in  which  it  came  from  heaven — unaccompa- 
nied by  a  single  human  note  or  comment — may  be  safely 
put  into  the  hands  of  any  individual,  however  ignorant, 
and  however  remote  from  the  means  of  additional  instruc- 
tion relative  to  its  contents.  Nor  can  we  admit  that  this 
inestimable  volume  has  ever  been,  in  the  least  degree,  in- 
jurious to  a  solitary  reader,  in  any  other  sense,  than  that 
in  which  the  temporal  bounties  of  God  become  injurious 
to  those  who  employ  them  as  the  instruments  of  crime. 

We  do  not  propose,  then,  to  maintain,  that  the  sacred 
Scriptures  are  wholly  unintelligible  without  an  inter- 
preter. On  the  contrary,  we  affirm,  that  although  some 
portions  of  them  are  involved  in  much  obscurity,  yet  the 
great  outlines  of  human  duty  are  therein  revealed  with 
all  possible  perspicuity  and  distinctness.  The  candid 
reader  of  the  Bible  will  have  no  just  ground  of  complaint, 
that  the  truths  of  revelation  are  hard  to  be  explored — that 
the  commandment  is  hidden  from  him — that  it  is  far  off. 
He  will  be  under  no  necessity  of  climbing  to  heaven,  or 
going  beyond  the  sea,  to  ascertain  the  will  of  his  Maker. 
He  will  find,  provided  he  be  what  we  have  supposed,  a 
sincere  inquirer,  that  the  word  is  nigh  him,  in  his  mouth 


SERMON  xvn.  277 

and  in  his  heart,  that  he  may  do  it. — Does  any  one  here 
say,  that  the  language  of  the  eunuch,  who  intimated  that 
he  could  not  understand  what  he  was  reading,  unless 
some  person  better  informed  should  guide  him,  is  at  va- 
riance with  what  we  have  now  asserted  ?  We  answer, 
that  the  circumstances  under  which  this  language  was 
uttered,  were  somewhat  peculiar.  The  eunuch  possessed 
only  the  Old  Testament.  Besides,  lie  was  perusing  a 
prediction,  with  the  fulfilment  of  which,  as  it  had  so  re- 
cently occurred,  he  was  unacquainted.  His  case,  there- 
fore, was  entirely  different  from  that  of  those  who  have 
the  New  Testament  as  well  as  the  Old,  and  can  com- 
pare the  prophecies  contained  in  the  one,  with  the  events 
recorded  in  the  other.  These  two  portions  of  the  Bible, 
reflect  a  degree  of  reciprocal  light,  which  eminently  con- 
tributes to  their  mutual  illustration,  and  places  the  modern 
reader  in  a  condition  far  more  favourable  for  comprehend- 
ing the  doctrines  and  duties  of  revelation,  than  the  ancient. 

You  now  see,  brethren,  that  we  are  not  inclined  to 
detract  from  the  intrinsic  value  and  efficacy  of  the  sacred 
Scriptures,  in  order  to  support  our  proposition,  which 
attributes  so  high  an  importance  to  the  exposition  of  the 
word  of  God  by  a  living  teacher.  We  trust,  tliat  wc 
shall  be  able  to  demonstrate  tlie  truth  for  wiiich  we  con- 
tend, without  uttering  a  syllabic  that  shall  authorize  any 
person  to  presume,  that  the  diligent  and  persevering  study 
of  the  Bible  in  private,  is  not  a  most  imperious  duty,  and 
that  we  who  possess  this  heaven-descended  volume,  arc 
not  solemnly  bound  to  labour,  in  all  practicable  modes, 
for  the  circulation  of  it,  until  it  is  read  by  every  intelli- 
gent being  on  earth,  "  in  his  own  tongue  wherein  lie  was 
born." 

The  preaching  of  the  gospel,  we  assert,  holds  the  first 
rank  among  those  means  which  God  has  appointed  for 

33 


278  SERMON  XVII. 

promoting  the  moral  and  religious  improvement  of  man- 
kind. It  is  thus  represented  in  the  New  Testament. 
Numerous  passages  bearing  more  or  less  directly  on  the 
point,  might  be  cited.  We  shall  take  only  a  single  one. 
In  the  Epistle  to  the  Romans,  we  thus  read:  "For  who- 
soever shall  call  upon  the  name  of  the  Lord  shall  be 
saved.  How  then  shall  they  call  on  him  in  whom  they 
have  not  believed  ?  and  how  shall  they  believe  in  him  of 
whom  they  have  not  heard  ?  and  how  shall  they  hear 
without  a  preacher?  and  how  shall  they  preach  except 
they  be  sent  ?  as  it  is  written,  How  beautiful  are  the  feet 
of  them  that  preach  the  gospel  of  peace,  and  bring  glad 
tidings  of  good  things !  But  they  have  not  all  obeyed 
the  gospel.  For  Esaias  saith.  Lord,  who  hath  believed 
our  report  ?  So  then  faith  cometh  by  hearing,  and  hear- 
ing by  the  word  of  God."  Now,  this  language  is  remark- 
ably strong  and  explicit.  We  are  here  taught  clearly 
and  emphatically,  that  the  preaching  of  the  gospel  is  the 
grand  instrument  of  leading  men  to  that  faith,  in  the  ex- 
ercise of  which  they  can  call  on  the  name  of  the  Lord, 
and  be  saved. — We  may  also  appeal  to  the  personal  mi- 
nistry of  Christ.  He  appeared  as  a  teacher  come  from 
God,  and  in  this  character  made  it  his  sole  business  to 
traverse  the  territory  of  Palestine,  announcing  that  the 
kingdom  of  heaven  was  at  hand,  and  urging  his  hearers 
to  repentance,  as  the  duty  without  which  they  could  not 
be  saved.  And  when  the  risen  Redeemer  gave  to  his 
apostles  their  commission,  he  expressed  it  in  terms  which 
clearly  implied  that  the  primary  object  of  the  office  with 
which  they  were  invested,  was  to  proclaim  to  mankind 
the  glad  tidings  of  redemption  through  the  merits  of  the 
Son  of  God.  They  devoted  themselves  most  sedulously 
and  exclusively  to  the  accomplishment  of  this  object. 
They  did  not  adopt  the  course  which  human  prudence 


SERMON  xvu.  279 

would  have  dictated  as  the  wisest  and  best — delay  the 
oral  publication  of  the  gospel,  until  they  had  prepared  an 
accurate  record,  in  permanent  form,  of  the  life,  ministry, 
suflTerings,  death,  resurrection,  and  ascension  of  their 
Lord.  They  entered  immediately  on  the  duty  of  preach- 
ing the  word ;  and  it  was  not  until  their  labours  had  been 
widely  extended,  and  abundantly  blessed,  and  Chris- 
tianity had  gained  a  firm  footing  in  the  world,  that  it  was 
judged  expedient  to  frame  those  historical  documents  in 
respect  to  the  Redeemer  of  our  race,  with  which  the 
canon  of  the  New  Testament  commences.  Some  writers 
have,  indeed,  maintained,  that  the  Gospel  of  Matthew 
appeared  within  three  or  four  years  after  the  crucifixion 
of  Jesus.  But  there  is  no  satisfactory  evidence  in  sup- 
port of  such  a  conjecture ;  and  the  best  critics  assign  to 
this  Gospel  a  much  later  date.  In  fact,  there  is  a  pas- 
sage in  Irenseus,  which  would  seem  to  show  pretty  con- 
clusively, that  it  could  not  have  been  published  before 
the  year  61 — twenty-seven  years  after  the  death  of  Christ. 
We  may  also  remark,  that  only  two  of  the  Gospels  are 
the  productions  of  apostles ;  and  one  of  these,  we  know, 
was  not  composed  till  the  author  had  become  too  far  ad- 
vanced in  life  to  be  capable  of  much  effort  as  a  preacher, 
and,  perhaps,  a  similar  observation  is  applicable  to  the 
other.  Paul  is  the  only  apostle  who  appears  to  have  em- 
ployed any  considerable  portion  of  his  time  in  writing, 
and  as  he  was  a  man  of  no  ordinary  education  and  lite- 
rature, his  Epistles  to  the  churches  were,  it  may  be  pre- 
sumed, speedily  despatched,  and  interfered  but  little  with 
his  more  important  duty.  It  should  be  observed,  too, 
that  his  earliest  inspired  Epistle — the  first  of  those  to  the 
Thessalonians — was  penned  at  so  late  a  period  as  seven- 
teen years  after  his  conversion.  The  apostles,  therefore, 
must  have  considered  themselves  as  consecrated  to  the 


280  SERMON  xvn. 

business  of  preaching  the  gospel.  They  must  have  look- 
ed upon  the  oral  publication  of  evangelical  truths,  as  the 
fit  and  potent  engine  for  bringing  the  world  to  acknow- 
ledge and  embrace  the  Saviour,  They  suffered  no  minor 
concerns  to  divert  their  attention  from  the  one  stupendous 
work  wliich  their  Lord  had  given  them  to  perform.  We 
accordingly  find,  that  so  soon  as  their  converts  had  grown 
numerous  enough  to  form  regular  churches,  they  consti- 
tuted an  order  of  officers  on  whom  was  conferred  the  sig- 
nificant appellation  of  deacons^  and  to  whom  they  en- 
trusted the  direction  of  all  matters  to  which  they  could 
not  themselves  attend,  without  neglecting  their  paramount 
duty — the  "  ministry  of  the  word.''  They  told  the  con- 
gregations which  they  gathered  around  them,  that  "it 
was  not  reason,  that  they  should  leave  the  word  of  God, 
and  serve  tables."  They  enjoined  a  similar  devotedness 
to  the  work  of  preaching  the  gospel,  on  all  whom  they 
introduced  into  the  ministry.  Nothing  can  exceed  in 
explicitness  the  instructions  of  Paul  to  Timothy  and 
Titus,  on  this  point.  And  what  was  the  result?  The 
apostles  lived  to  see  Christian  churches  planted  in  almost 
every  known  region  of  the  globe.  It  may  aid  our  con- 
ceptions of  tlie  wonderful  success  which  crowned  their 
labours,  to  recollect  two  facts.  First,  our  Lord,  in  pre- 
dicting the  fearful  overthrow  of  Jerusalem,  mentioned  as 
one  precursor  of  that  event,  that  it  should  not  take  place, 
before  the  gospel  had  been  "  preached  in  all  the  world, 
for  a  witness  unto  all  nations.''  Now,  the  sacred  city 
was  taken  and  destroyed  in  the  years  70  and  71 — about 
thirty-seven  years  after  the  death  of  Jesus.  Again,  Paul, 
in  his  Epistle  to  the  Romans,  quotes,  as  applicable  to  the 
actual  progress  of  Christianity,  that  beautiful  passage  of 
the  Psalmist  in  reference  to  the  instruction  imparted  by 
the  luminaries  of  heaven,  "Their  line  is  gone  out  through 


SERMON  XVII. 


2m 


all  the  earth,  and  their  words  to  the  end  of  the  world.^ 
The  Epistle  to  the  Romans  was  written  about  the  year 
58,  that  is,  twenty-five  years  after  the  death  of  Jesus. 

And,  brethren,  has  not  subsequent  experience  shown, 
that  the  preaching  of  the  gospel  is  the  means  of  grace 
which  the  great  Head  of  the  ciiurch  condescends,  in  a 
peculiar  manner,  to  own  and  bless  as  an  instrument  of 
good  to  Zion  ?  Point  us,  if  you  can,  to  any  other  agency? 
through  which  results  so  important,  and  so  beneficial  to 
the  highest  interests  of  man,  have  been  produced.  We 
have  already  admitted,  and  we  here  again  admit,  that  the 
perusal  of  the  sacred  Scriptures  in  private  is  a  medium 
through  which  invaluable  benefits  of  a  spiritual  nature 
are  communicated  to  the  soul.  We  freely  concede,  that 
the  individual  whose  circumstances  are  such  as  to  deprive 
him  of  the  opportunity  of  attending  the  ministry  of  recon- 
ciliation, may,  by  a  diligent  and  devout  study  of  the  in- 
spired record  in  his  closet,  grow  "  wise  unto  salvation." 
But  we  contend,  that  it  is  the  preaching  of  the  word — 
the  popular  exposition  of  the  Scriptures  which  has  been, 
and  will  always  be,  the  grand  instrument  of  upholding 
and  promoting  Christianity  in  the  world.  We  affirm, 
that  the  living  interpreter  of  the  Bible,  if  moderately 
qualified  for  the  high  office  which  he  sustains,  will  ever 
make  a  deeper  and  more  durable  impression  on  any  com- 
munity, than  the  Bible  itself  will  be  seen  to  produce. 
Nor  is  it  going  too  far  to  express  a  doubt,  whether  the 
mere  reading  of  the  sacred  Scriptures,  in  the  case  of 
those  who  voluntarily  withhold  themselves  from  the  public 
proclamations  of  Jehovah's  grace,  will  suffice  to  convert 
a  sinner  to  God. 

The  question  may  here  be  asked,  Whence  arise  the 
superior  efficacy  and  importance  which  we  are  disposed 
to  attribute  to  the  exposition  of  the  word  of  God  by  a 


282  SERMON  XVII. 

living  teacher?  We  might  answer  this  query,  by  at 
once  resolving  the  whole  matter  into  the  sovereignty 
of  Jehovah.  We  might  say,  that  the  preaching  of  the 
gospel  is  pre-eminently  an  instrument  of  good  to  men, 
because  the  supreme  Arbiter  of  all  things  has  ordained  that 
it  should  be  so.  Without  his  blessing,  no  means  can  be 
of  the  least  avail;  and  he  has  thought  fit,  in  his  own  good 
pleasure,  to  confer  such  blessing  peculiarly  upon  the  oral 
exposition  of  revealed  truth.  But  in  addition  to  this  con- 
sideration, we  think,  that  the  phenomenon  which  we  are 
called  to  explain,  may  be  accounted  for  on  known  prin- 
ciples of  human  nature.  It  is  certain,  that  we  are  so 
constituted,  as  to  be  more  generally  impressed  and  bene- 
fited by  oral,  than  by  graphic  instruction.  A  plain  but 
favourite  author*  of  ours  states  the  whole  philosophy  of 
this  subject  in  just  a  dozen  and  a  half  of  words,  when  he 
remarks,  "  There  is  a  force  in  what  is  said  viva  voce, 
which  nothing  in  writing  can  come  up  to."  If  Demos- 
thenes, instead  of  addressing  the  Athenians  in  person, 
had  contented  himself  with  furnishing  for  their  perusal, 
the  most  impassioned  essays  that  his  ardent  mind  could 
produce,  would  the  result  have  been  any  thing  like  what 
his  eloquence  is  known  to  have  realized?  Or,  if  the 
apostles,  instead  of  going  from  city  to  city,  and  village  to 
village,  preaching  the  gospel  of  Christ,  had  set  down  at 
Jerusalem,  and  composed  folio  upon  folio  in  illustration 
and  defence  of  Christianity,  could  it  have  been  affirmed, 
as  we  have  seen  that  it  was,  in  twenty-five  or  six  years 
after  the  resurrection  of  their  Lord,  that,  "  their  line  had 
gone  out  through  all  the  eartli,  and  their  words  to  the 
end  of  the  world  ?"  But  we  need  not  enlarge  on  this 
point.    The  superiority  of  oral  over  written  instruction  is 

•  Burgh  in  his  Dignity  of  Human  Nature. 


SERMON  XVII.  283 

generally  and  practically  acknowledged.  Every  one 
whose  experience  entitles  him  to  form  an  opinion  on  the 
subject,  is  aware,  that  both  natural  and  moral  science  are 
taught  in  our  seminaries  with  far  greater  eflRcacy  by  the 
living  lecturer,  than  in  any  other  mode.  And  as  the  hu- 
man mind  operates  by  the  same  laws,  whatever  may  be 
the  species  of  truth  presented  to  its  attention,  who  can 
doubt,  that  the  lessons  of  religion  will  be  inculcated  to 
most  advantage,  when  delivered  from  the  lips  of  the 
living  preacher?  We  repeat  it,  there  is  a  sympathy  in 
our  nature,  which  disposes  us  to  receive  with  peculiar  in- 
terest what  comes  directly  and  personally  from  a  fellow 
being.  And  although  a  Dr.  Johnson  may  sneer  at  the 
idea  of  any  but  "  an  assembly  of  brutes,"  as  he  styled  the 
audience  of  Demosthenes,  being  influenced  by  the  physi- 
cal attributes  of  oratory,  and  although  he  may  gravely  tell 
us,  in  his  authoritative  way,  that  "  as  no  corporeal  actions 
have  any  correspondence  with  theological  truth,  they 
cannot  enforce  it,"  still  we  assert,  that  man,  whether  en- 
lightened or  ignorant,  refined  or  barbarous,  is  more 
powerfully  affected  with  what  he  hears,  than  what  he 
reads,  and  also  that  his  impressions  will  bear  an  exact 
ratio  to  the  degree  of  earnestness,  or,  if  you  choose  so  to 
call  it,  eloquence  with  which  he  is  addressed. 

These  remarks  will  furnish  a  sufficient  answer  to  the 
objection  which  some  might  be  ready  to  urge  against  our 
argument,  drawn  from  the  importance  that  is  every  where 
ascribed  to  the  preaching  of  the  gospel  in  the  New  Tes- 
tament. It  might  be  said,  that  living  teachers  were  pe- 
culiarly needful  and  useful  in  the  first  age  of  Christianity, 
before  the  history  of  Jesus,  and  the  principles  of  his  re- 
ligion were  committed  to  writing,  and  even  afterwards,  so 
long  as  books  continued  scarce  and  dear,  and  the  great 
mass  of  the  community  were  unable  to  read ;  but  as  a  very 


284  SERMON  XVII. 

different  state  of  things  now  prevails,  preaching  is  by  no 
means  equally  important.  We  freely  admit,  that  the  change 
is  a  most  auspicious  one  for  the  Christian  cause.  We  be- 
lieve, that  the  invention  of  printing  has  incalculably  mul- 
tiplied the  facilities  for  the  spread  of  the  gospel.  We  look 
upon  it  as  a  mighty  wheel  in  the  complicated  machinery 
which  Providence  will  employ  in  the  conversion  of  the 
world  to  God.  But  if,  as  we  have  shown,  the  superior 
efficacy  of  preaching  has  its  foundation  in  the  very  con- 
stitution of  our  nature,  its  importance  cannot  be  lessened, 
though,  blessed  be  God !  its  power  of  doing  good  may  be 
greatly  increased  by  any  circumstances  that  can  possibly 
occur  in  the  progress  of  human  affairs. 

We  are  sensible  that  many  Christians  will  not  accord 
with  us — at  least  not  to  the  extent  we  are  disposed  to  go 
— in  our  opinion  relative  to  the  importance  of  the  preach- 
ing of  the  gospel  compared  with  the  other  means  of 
grace.  There  are  those  who  do  not  hesitate  to  say,  that 
they  view  this  as  of  less  consequence,  than  the  more 
strictly  devotional  parts  of  public  worship,  such  as  sing- 
ing the  praises  of  God,  reading  his  word,  and  expressing 
to  him  the  desires  of  the  heart  by  prayer  and  supplication, 
together  with  thanksgiving.  Thus  our  brethren  of  the 
Episcopal  church  set  a  higher  value  on  the  exercises  of 
their  liturgy,  than  on  the  discourse  which  succeeds ;  and 
hence  the  former  are  so  long,  that  comparatively  little 
time  is  left  for  the  latter,  unless  the  speaker  is  not  scru- 
pulous about  making  an  excessive  demand  on  the  patience 
of  his  hearers.  Now,  while  we  certainly  have  no  wish 
to  censure  other  denominations,  and  least  of  all  to  find 
fault  with  the  denomination  in  question,  to  which  for 
various  reasons  we  cherish  a  particular  attachment,  we 
hope  we  may  be  allowed,  in  support  of  our  own  views  on 
this  subject,  to  reiterate  the  assertion,  that  the  preaching 


SERMON  XVII.  285 

of  the  gospel  was  unquestionably  regarded,  iu  the  days 
of  apostolic  Christianity,  as  the  highest  part  of  divine 
worship.  In  addition  to  what  has  been  already  stated 
respecting  this  point,  we  here  venture  to  say,  that  it  can- 
not be  shown,  that  in  the  fust  assemblies  of  the  Christians, 
there  were  any  regular  exercises  of  prayer  and  praise. 
Social  meetings,  no  doubt,  were  often  held,  in  which 
such  exercises  obtained — as  when  the  friends  of  Peter 
met,  during  his  imprisonment,  to  intercede  with  God  for 
his  deliverance.  But  there  is  no  positive  evidence,  so  far 
as  we  are  acquainted  with  the  New  Testament,  that  in 
the  public  congregations  convened  on  the  Sabbath,  at 
which  an  apostle  or  other  duly  commissioned  teacher  at- 
tended, any  thing  was  commonly  done  in  addition  to  the 
ministration  of  the  word,  except,  perhaps,  during  the 
celebration  of  the  Lord's  supper.  We  would  not  now  be 
understood  as  intimating  the  least  doubt  as  to  the  propriety 
of  making  prayer  and  praise  part  of  tlie  regular  business  of 
the  sanctuary.  The  circumstances  of  the  church  have  un- 
dergone changes  since  the  time  of  the  apostles,  which 
render  the  additional  exercises  that  have  been  introduced, 
both  proper  and  profitable.  We  should  deeply  regret  to 
see  them  banished.  We  should  be  the  last  to  breathe  a 
syllable  that  might  induce  any  to  value  tlieni  less.  But 
while  we  freely  concede,  that  they  are  important,  the 
sacred  claims  of  what  we  deem  the  truth,  compel  us  to 
affirm,  that  they  are  not  so  important  as  the  preaching  of 
the  gospel.  We  are  persuaded,  that  a  sensible  and  fer- 
vent discourse  from  the  lips  of  a  servant  of  Christ,  who 
feels  at  the  time  his  responsibility  to  his  divine  Master, 
will  contribute  far  more  to  benefit  a  congregation,  and 
promote  the  glory  of  God,  than  the  service,  as  it  is  called, 
of  any  church,  however  excellent  its  matter  and  style. 
It  may  here  be  necessary  to  observe,  that  in  ascribing 

34 


286  SERMON  XVII. 

so  much  importance  to  the  exposition  of  the  word  of  God 
by  a  living  teacher,  we  have  all  along  supposed  the  indi- 
vidual who  preaches  the  gospel  to  be  qualified,  in  some 
measure,  for  the  high  office  which  he  sustains,  by  his 
natural  endowments  and  literary  attainments — one  who 
has  studied  the  inspired  record  with  constant  and  perse- 
vering diligence,  and^who  neglects  no  means  calculated  to 
sharpen  and  invigorate  his  intellectual  faculties,  and  fit  him 
for  the  task  of  elucidating  and  enforcing  divine  truth.  We 
have  no  doubt,  that  the  average  success  of  preaching, 
will  correspond  to  the  solid  acquirements  and  studious 
habits  of  those  who  preach;  sincere  piety,  of  course,  being 
always  presumed  as  an  indispensable  requisite.  The 
only  reason  why  results  far  more  signal  and  glorious 
have  not  flowed  from  the  ministry  of  the  gospel,  is,  that 
that  there  has  been  a  sad  lack  of  the  right  sort  of  indus- 
try and  zeal  on  the  part  of  those  who  oflficiate  in  this  mi- 
nistry. It  is  vain  to  tell  us,  that  neither  talents,  nor  science, 
nor  indefatigable  labour  will  avail  without  the  blessing  of 
God,  and  that  he  can  lend  efficacy  to  any  instrumentality, 
however  feeble  and  defective.  What!  is  he  not  at  all  times 
ready  to  confer  his  blessing?  Can  we  harbour  the  thought 
that  there  is  unwillingness  in  him  to  crown  the  preaching 
of  the  gospel  with  success?  Surely  not.  He  always 
waits  to  be  gracious,  and  whenever  the  means  of  doing 
good  which  he  has  ordained,  and  pledged  himself  to 
bless,  prove  ineffectual,  we  may  suspect  that  the  fault  is 
to  be  found  in  the  manner  in  which  these  means  are  em- 
ployed. The  simple  truth  of  the  matter  is,  that  the  Deity 
works  by  instruments,  fitted  by  their  own  nature  to  ac- 
complish the  end  which  he  contemplates.  Nor  is  it  any 
unwarrantable  limitation  of  his  omnipotent  energy  to  af- 
firm, that  he  cannot  endue  sense  and  nonsense  with  an 
equal  share  of  influence  over  the  human  mind ;  that  is,  he 


SERMON  xvu.  287 


cannot  do  this  without  altering,  or,  rather,  subverting 
those  laws  of  mind,  which  he  has  himself  established- 
No  passages  of  Scripture  have  been  more  perverted  and 
abused,  than  certain  texts  of  tlie  New  Testament,  which 
the  ignorant  and  foolish  have  understood  as  implying, 
that  ignorance  and  folly  are  the  qualities  in  a  preacher  on 
which  Jehovah  looks  with  special  complacency,  and 
which  he  generally  seconds  with  the  gracious  operations 
of  his  Spirit.  Believe  us,  brethren,  it  is  true  in  the  work 
of  the  ministry,  as  in  the  business  of  personal  religion, 
and  in  the  ordinary  affairs  of  life,  that  "  God  helps  them 
that  help  themselves.''  It  would  be  interesting  to  pursue 
this  topic  further,  did  our  limits  permit  us  to  do  so. 

We  recur  to  our  original  proposition,  which,  we  think, 
we  have  now  sufficiently  established,  that  the  preaching 
of  the  gospel,  or,  as  we  termed  it,  the  exposition  of  the 
word  of  Grod  by  a  living  teacher,  is  the  means  best 
adapted  to  convert  sinners,  and  promote  the  religious 
improvement  of  mankind. — Let  us  next  glance  for  a  mo- 
ment, at  some  of  the  practical  reflections  which  this  truth 

suggests. 

And  first,  we  may  hence  infer  the  absurdity,  not  to  say 
the  impiety  of  the  course  pursued  by  those  who  absent 
themselves  from  the  sanctuary  of  the  Most  High,  under 
the  pretence,  that  they  may  be  more  profitably  employed 
at  home  in  the  perusal  of  the  sacred  volume.  We  are 
aware,  indeed,  that  persons  of  this  description  do  not,  in 
reality,  trouble  the  Bible  much,  notwithstanding  their 
professions  of  superior  regard  for  its  pages.  We  strongly 
suspect,  that  could  you  obtain  the  fabled  ring  which  ren- 
dered its  possessor  the  unseen  spectator  of  any  occur- 
rence,* and  thus  take  a  look  at  the  Sabbath  studies  of 

•  vide  Cicero  De  Officiis,  lib.  iii,  cap.  ix. 


288  SERMON  xvn. 

these  individuals  who  prize  the  sacred  Scriptures  so 
highly,  you  would  be  likely  to  find  Shakspeare,  or  the 
last  AVaverly,  or  some  Review  or  file  of  newspapers, 
more  frequently  their  companion  than  the  word  of  God. 
But  granting  that  they  do  read  the  Bible,  we  still  charge 
them  with  undervaluing  the  first  and  most  important  of 
the  means  of  grace,  and,  if  we  knew  of  any  mode  in 
which  the  admonition  could  be  conveyed  to  them,  we 
would  warn  them,  that  if  they  persist  in  such  a  course, 
their  cliauce  of  salvation  is  a  forlorn  hope — they  must 
perish  in  their  sins. 

Again,  we  observe,  that  they  who  are  favoured  with 
the  preaching  of  the  gospel,  may  hence  learn  how  solemn 
and  imperative  is  the  duty  of  improving  this  most  ines- 
timable advantage.  ''  Take  heed,''  brethren,  «^  how  ye 
hear."  Remember  that  your  eternal  well-being  is  in- 
volved in  this  matter.  The  truths  to  which  your  atten- 
tion is  called  in  the  house  of  God,  will  exert  a  potent  and 
a  lasting  influence  over  your  character  and  condition, 
when  every  memorial  of  your  existence  shall  have  faded 
from  the  earth,  and  when  even  the  earth  itself  shall  have 
been  burnt  up.  The  minister  of  Christ  is  a  savour  either 
of  life  unto  life,  or  of  death  unto  death,  to  those  to  whom 
he  publishes  the  message  of  his  Master's  grace.  Wo  to  the 
individual  who  lives  in  a  Christian  land,  and  hears  the 
tidings  of  salvation  proclaimed  on  every  returning  Sab- 
bath, and  yet  remains  a  stranger  to  penitence  and  faith — 
a  practical  rejecter  of  Him  who  died  for  the  expiation  of 
human  guilt — a  rebel  against  the  paternal  authority  of  his 
Creator.  Ah !  he  is  destined  to  occupy  a  place  in  the 
world  of  wo,  deeper  and  darker — more  ignominious  and 
wretched — than  that  from  which  the  inhabitants  of  Sodom 
and  Gomorrah,  Tyre  and  Sidon,  are  now  emitting  the 
fruitless  lamentations  of  insuflerable  anguish !     We  say 


SERMON  xvu.  289 

fruitless,  for  be  it  ever  recollected,  that  the  preaching  of 
the  gospel,  with  all  its  advantages,  is  a  benefit  confined 
to  the  present  state.  No  ministry  of  reconciliation  has 
been  provided  for  those  who  die  impenitent.  The  gloomy 
abodes  of  hell  shall  never  be  visited  by  a  herald  from 
the  God  of  grace — no,  never!  What  would  not  the  ago- 
nized inmates  of  the  bottomless  pit,  give  for  the  ability  to 
recall  a  single  one  of  the  many  Sabbaths,  with  its  golden 
opportunities,  which,  when  on  earth,  they  allowed  to  pass 
away  unimproved?  And  O!  will  any  of  you,  dear  hearers, 
by  imitating  their  example,  become  the  partners  of  their 
despair?  Pause — reflect  seriously  and  maturely,  before 
you  decide. 

We  may  further  learn  from  the  subject  under  con- 
sideration, that  it  is  the  duty  of  all  who  enjoy  the  preach- 
ing of  the  gospel  themselves,  to  contribute,  so  far  as 
circumstances  will  permit,  to  extend  this  invaluable  privi- 
lege to  those  who  are  destitute  of  it.  The  man  who  views 
the  ministry  of  reconciliation  in  its  proper  and  scriptural 
light,  and  who  has  experienced  its  blessed  influence  in 
his  own  soul,  cannot  be  other  than  a  sincere  and  an 
ardent  friend  to  missions,  both  foreign  and  domestic. 
What  judgment  must  we  form  of  that  professor  of  reli- 
gion, who  deems  it  enough  to  save  himself — who  cares 
comparatively  little  for  the  spiritual  welfare  of  his  chil- 
dren— and  who  is  wholly  indifferent  with  regard  to  the 
everlasting  destiny  of  others,  whether  in  his  immediate 
vicinity,  in  the  remote  settlements  of  his  country,  or  in 
regions  separated  by  intervening  oceans?  Such  apathy 
might  have  been  tolerated  once,  when  even  the  best  of 
men  were  not  sufficiently  enlightened  on  this  point.  But 
it  can  be  tolerated  no  more.  The  deep  night  of  ignorance 
and  slumber,  which  so  long  obscured  the  glories  and 
palsied  the  energies  of  Zion,  has  come  to  an  end.    The 


290  SERMON  XVII. 

sun  of  righteousness,  with  healing  in  his  wings,  has  sur- 
mounted the  horizon — the  gloom  is  dispersed — the  bustle 
of  awakening  agents  is  beginning  to  be  heard — and  the 
mountain-tops  already  glitter  in  the  new-born  radiance, 
and  re-echo  with  the  din  of  action.  And  O!  shall  any 
that  bear  the  Christian  name,  continue  lukewarm  and 
inert  under  circumstances  such  as  these?  Shall  one  in- 
dividual who  comes  to  the  table  of  the  Lord,  look  with- 
out interest,  and  intense  interest  too,  on  the  sublime  efforts 
now  making  for  the  spread  of  the  gospel  at  home  and 
abroad  ?  We  trust  not.  I  cannot  forget  that  my  audience 
is  composed  of  Christians,  who  have  been  taught  from 
the  sacred  volume,  ^^  to  weep  with  them  that  weep,"  and 
to  *^  do  good  unto  all  men ;"  who  have  learned  from  the 
best  authority,  that  there  is  a  "  charity  that  seeketh  not 
her  own" — a  charity  so  vitally  connected  with  the  prin- 
ciples of  genuine  devotion,  that  it  shall  continue  to  warm 
and  to  animate  the  spirit,  when  prophecies  shall  fail, 
when  tongues  shall  cease,  and  when  knowledge  shall  va- 
nish away. 

And  now,  dear  hearers,  I  come  to  apply  these  general 
remarks  to  the  particular  occasion  on  which  I  address 
you.  I  appear  before  you  in  behalf  of  the  Missionary 
Society  connected  with  the  New  Castle  Presbytery.* 
You  are  aware,  it  is  presumed,  that  this  society  has  been 
formed  for  the  laudable  purpose  of  supplying  the  destitute 
districts  within  our  own  presbyterial  bounds,  with  the 
benefits  of  the  ministry  of  reconciliation.  That  our  ter- 
ritory affords  such  districts,  is  a  lamentable  fact.  And 
that  it  is  a  duty  to  do  the  utmost  that  our  resources  will 
allow,  to  place  them  in  a  better  condition,  will  surely  not 
be  doubted  by  any  who  entertain  correct  views  relative  to 

•  Preached  at  Lancaster,  2d  Sabbath  of  August,  1828. 


SERMON  XVH. 


291 


the  importance  of  a  preaclied  gospel.  We  ask,  then, 
what  will  you  contribute  towards  this  object  ?  Consider, 
we  entreat  you,  before  you  decide.  The  welfare  of  im- 
mortal souls  hangs  upon  the  decision.  Your  answer,  too, 
may  have  a  material  bearing  on  your  own  happiness 
through  eternity.  It  is  no  trivial  point  which  you  are 
called  on  to  determine.  Again,  therefore,  we  say,  what, 
hearers  of  the  gospel,  will  you  this  morning  give,  to  aid 
in  extending  the  precious  privilege  which  a  bountiful 
providence  has  conferred  upon  you,  to  others,  who,  unless 
the  charity  of  their  Christian  brethren  should  interpose 
in  their  behalf,  must  remain  ignorant  and  wretched  for 
the  want  of  some  one  to  guide  them  in  the  study  of  the 
word  of  God?  O!  you  cannot  resolve  that  a  pittance 
will  be  enough.  You  cannot  conclude  that  a  small  con- 
tribution will  suffice  for  this  occasion.  We  must  indulge 
the  thought  that  your  donations  will  be  liberal — such  as 
you  shall  not  be  ashamed  of,  when  you  come  to  die — 
such  as  you  shall  not  tremble  to  have  published  to  the 
universe  in  the  day  of  judgment,  when  the  New  Testa- 
ment leads  us  to  anticipate,  that  a  rigid  inquiry  will  be 
instituted  into  the  benevolent  acts  of  men.  Yes,  dear 
hearers,  we  hope  that  you  will  give  amply  and  cheer- 
fully. This  we  hope  for  your  own  sakes,  as  well  as  on 
account  of  the  destitute  for  whom  we  plead,  since  it  is 
our  sincere  desire  and  prayer  to  God,  not  only  that  they 
may  be  furnished  with  the  preaching  of  the  gospel,  but 
also  that  you,  by  a  wise  instrumentality  in  turning  many 
to  righteousness,  may  at  last  shine  as  the  brightness  of 
the  firmament,  and  as  the  stars  for  ever  and  ever. 


SER3I01V  xvm. 


JOHN  VI.  28,  29. 


"  Then  said  they  unto  him,  What  shall  we  do,  that  we  might  work  the  works 
of  God?  Jesus  answered  and  said  unto  them.  This  is  the  work  of  God,  that 
ye  believe  on  him  whom  he  hath  sent." 

This  passage  presents  us  with  part  of  a  conference, 
which  took  place  between  Christ  and  the  Jews  in  one  of 
the  synagogues  of  Capernaum.  The  Saviour  was  follow- 
ed to  that  city  by  an  immense  concourse  of  people  from 
the  opposite  shore  of  the  sea  of  Tiberias,  who  had  beheld 
the  miracle  of  five  thousand  men,  besides  women  and 
children,  fed  with  five  barley  loaves  and  two  small  fishes. 
So  stupendous  an  exertion  of  super-human  power  filled 
the  spectators  with  astonishment,  and  compelled  them  to 
exclaim, "  This  is,  in  truth,  that  prophet  that  should  come 
into  the  world."  Their  admiration  of  Jesus  was  raised  to 
the  highest  pitch  of  enthusiasm,  inasmuch,  that  they  de- 
termined to  "  take  him  by  force,"  and  "  make  him  a 
king."  Our  Lord,  to  prevent  an  officious  display  of  zeal 
so  little  conformable  to  the  object  of  his  divine  mission, 
withdrew  to  a  mountain,  and  there  secreted  himself  till 
the  evening.  He  then  walked  over  "  the  sea  of  Tiberias," 
or,  as  it  is  at  other  times  called,  "  the  sea  of  Galilee," 
and  "  the  lake  of  Gennesareth."  As  soon  as  he  reached 
Capernaum,  he  repaired  to  a  synagogue,  and  began  to 
deliver  religious  instruction  to  the  assembly.  The  mul- 
titude who  had  crossed  the  water  in  pursuit  of  him,  found 
him  thus  occupied,  and  immediately  accosted  him  with 


SERMON  XVIII.  293 

the  question,  "Rabbi,  when  earnest  thou  hither?"  Jesus 
replied,  "  Verily,  verily,  I  say  unto  you,  Ye  follow  me, 
not  because  ye  saw  the  miracle,  but  because  yc  did  eat  of 
the  loaves  and  were  filled.  Labour  not  for  tiic  meat 
which  perisheth,  but  for  that  meat  which  endureth  unto 
everlasting  life,  which  the  Son  of  man  shall  give  you ; 
for  him  hath  God  the  father  sealed."  This  remark 
introduced  the  conversation,  the  commencement  of  whicli 
is  related  in  our  text :  "  Then  said  they  unto  him.  What 
shall  we  do,  that  we  might  work  the  works  of  God? 
Jesus  answered  and  said  unto  them.  This  is  the  work  of 
God,  that  ye  believe  on  him  whom  he  hath  sent." 

Commentators  are  not  agreed  whether  this  conference 
was  between  Christ  and  the  people  who  had  followed  him 
across  the  water,  or  between  him  and  the  citizens  of  Ca- 
pernaum who  had  previously  assembled  in  the  synagogue. 
The  inquiry,  however,  is  one  of  no  consequence.  It  can- 
not affect  the  great  moral  and  religious  truths  involved  in 
the  passage.  To  the  careful  and  solemn  consideration  of 
these  truths  we  would  now  solicit  your  attention.  And 
may  the  Spirit  of  our  God  open  a  door  of  entrance  for  the 
word  of  his  grace  into  every  heart ! 

The  question,  "  What  shall  we  do,  that  we  may  work 
the  works  of  God?"  is  such  as  must  occasionally  arise  in 
every  mind.  We  are  all  conscious  of  our  dependence  on 
some  invisible  power.  We  feel  our  obligations  to  some 
munificent  Benefactor,  from  whom  all  our  blessings  flow. 
We  have  a  sense  of  accountability  to  Him  for  the  manner 
in  which  we  employ  his  bounties.  Hence  results  an  anxiety 
to  discover  in  what  way  the  unseen  Divinity  may  be  most 
effectually  conciliated,  and  most  gratefully  adored.  The 
religious  sentiment  thus  defined,  is  a  part  of  that  magnifi- 
cent furniture  with  which  the  Creator  originally  adorned 
our  moral  nature.     It  is  a  sentiment  indelibly  engraven 

35 


294  SERMON  XVIII. 

on  the  human  heart,  "  like  that  image  of  himself,"  to 
borrow  a  beautiful  illustration,  "  which  Phidias  wished 
to  perpetuate  by  stamping  it  so  deeply  on  the  buckler  of 
his  Minerva,  that  no  one  could  obliterate  it  without  des- 
troying the  entire  statue.''  Long  indulgence  in  evil  habits 
may,  indeed,  impair  the  force  of  this  sentiment.  But 
though  it  may  be  impaired,  it  cannot  be  wholly  subdued. 
To  take  an  extreme  case.  We  sometimes  behold  indi- 
viduals in  whom  the  "  still  small  voice"  of  conscience  ap- 
pears to  be  completely  silenced.  They  seem  to  have 
succeeded  in  extinguishing  the  moral  light  which  Chris- 
tianity had  infused  into  their  souls.  They  throw  the 
sacred  volume  away  from  them  in  disdain.  They  aban- 
don the  sanctuary  of  Jehovah.  They  avoid  the  society 
of  the  virtuous,  and  mingle  only  with  the  most  depraved 
portions  of  the  community.  And  yet  even  these  indi- 
viduals cannot  escape  altogether  from  the  deep-searching 
Spirit  of  the  Most  High.  There  are  periods  in  their  un- 
hallowed career  in  which  they  awake  to  a  momentary 
sense  of  their  awful  and  degraded  situation — periods  of 
anxiety  and  alarm  similar  to  those  with  which  Caligula 
himself  is  said  to  have  been  visited,  as  often  as  the  sound 
of  thunder  shook  the  heavens — periods  in  which  they 
cannot  help  exclaiming  with  the  utmost  sincerity  and  the 
deepest  interest,  "  What  shall  we  do  that  we  may  work 
the  works  of  God  ?" — We  perceive,  then,  that  the  ques- 
tion in  our  text  is  a  natural,  as  well  as  a  highly  important 
one. 

We  proceed  to  remark,  that  the  phraseology  of  this 
question  deserves  particular  notice,  inasmuch  as  it  brings 
to  view  an  error  on  the  general  subject  of  religion,  which, 
we  fear,  is  extensively  prevalent.  The  Saviour  had  said 
to  the  Jews,  *'  Labour  not  for  the  meat  which  perisheth, 
but  for  that  meat  which  endureth  unto  everlasting  life." 


SEHMON  XVHI. 


2d5 


Now,  it  should  be  observed,  that  the  original  term  here 
rendered  "Labour,"  is  precisely  the  same  which  occurs 
in  the  subsequent  inquiry,  "  What  shall  we  do  that  we 
may  M'ork,''  or  labour  "the  works  of  God?"  The 
auditors  of  Christ  thus  appear  to  have  seized  with  some- 
thing like  avidity,  on  the  word  "  labour"  or  "  work,"  as 
if  they  deemed  it  favourable  to  their  own  views  respecting 
the  nature  and  requirements  of  religion.  What  those 
views  were,  we  all  very  well  know.  The  Pharisees  con- 
ceived, that  nothing  more  was  necessary  to  obtain  the 
divine  favour,  than  a  strict  observance  of  tiie  Levitical 
institutions,  conjoined  with  such  a  conformity  to  the  moral 
law,  as  fallen  man  is  capable  of  rendering.  Hence  the 
language  in  which  the  young  ruler  addressed  the  Messiah: 
''  Good  master,  what  good  thing  shall  I  do,  that  I  may 
have  eternal  life  ?" 

Human  nature  is  essentially  the  same  in  every  age. 
The  erroneous  apprehensions  entertained  by  the  Jews 
eighteen  hundred  years  ago,  in  respect  to  the  proper  mode 
of  securing  the  approbation  of  Deity,  are  virtually  em- 
braced by  not  a  few  in  our  own  day.  Nothing  is  more 
common  than  to  hear  men  talk  as  if  they  deemed  religion 
a  work  which  might  be  performed  at  any  time,  and  with 
comparatively  little  effort.  They  do  not,  indeed,  agree 
with  the  Pharisees  of  old,  in  looking  upon  forms  and 
ceremonies  as  of  much  moment.  On  the  contrary,  they 
are  entirety  at  issue  with  them  in  regard  to  this  matter. 
They  are  far  from  thinking  it  necessary  to  fast  twice  in 
the  week,  and  to  give  tithes  of  all  that  they  possess. 
Nor  are  they  so  sanctimonious  as  to  stop  at  the  corners  of 
the  public  streets,  and  engage  in  devotional  exercises. 
But  they  are  thoroughly  persuaded,  that  if  they  only  lead 
an  iniright  and  a  temperate  life,  and  cultivate  benevolent 
feelings  towards  all   around  them,  they  cannot  fail  of 


296  SKRMON  xvni. 

attaining  happiness  beyond  the  grave.  While  they  admit 
that  the  morality  inculcated  in  the  New  Testament  is  of 
a  lofty  and  an  attractive  kind — fitted  to  promote  the  best 
interests  of  man,  both  as  an  individual  and  as  a  social 
being — while  they  grant  all  this,  they  must  confess  that 
they  are  at  an  utter  loss  to  discern,  why  it  is  that  so  much 
importance  is  attached  to  a  certain  vague,  and,  as  it  would 
seem  to  them,  involuntary  act  of  the  mind  called  faith. 
In  other  words,  they  do  not  relish  the  principles  of  the 
Christian  economy,  so  far  as  such  principles  are  not  to  be 
identified  with  bare  ethical  precepts.  They  go  to  church; 
but  then  they  have  no  taste  for  dry  theological  discussions 
like  those  which  are  ever  and  anon  delivered  from  our 
orthodox  pulpits.  They  like  to  hear  what  they  are 
pleased  to  style,  "  a  good  moral  discourse."  They  are 
decidedly  of  the  opinion,  that  no  sort  of  preaching  is  so 
well  calculated  to  benefit  an  audience,  as  that  in  which 
little  or  nothing  is  said  about  doctrines,  and  much  stress 
is  laid  upon  practice.  For  their  parts,  they  think  the 
often-quoted  maxim  of  the  poet  an  excellent  one — 

"Foi"  modes  of  faith  let  senseless  zealots  fight; 
His  can't  be  wrong,  whose  life  is  in  the  right." 

Brethren,  there  is  nothing  more  uniformly  characteristic 
of  what  the  New  Testament  denominates  the  "carnal 
mind,"  than  a  disposition  to  rely  on  mere  moral  virtues  as 
a  suificient  ground  of  salvation.  Fallen  man,  in  his  un- 
renewed state,  is  obstinately  wedded  to  the  notion,  that 
he  is  competent  to  save  himself.  The  experience  of  every 
Christian  can  point  him  to  a  period  in  his  history,  when, 
whatever  may  iiave  been  liis  theoretical  views,  he  felt  the 
practical  influence  of  such  a  notion  on  his  heart  and  con- 
duct. Thus  it  was  with  the  apostle  Paul.  He  tells  us, 
that,  prior  to  liis  conversion,  he  was,  as  he  expresses  it, 
"  alive  without  the  law."     He  thought  that  he  was  then 


SERMON  XVIII.  297 

living  <<  in  all  good  conscience  before  God."  He  plumed 
himself  not  a  little  on  certain  advantages,  to  wlilcli  many 
otliers  could  lay  no  claim.  He  was  "circumcised  tlie 
eighth  day;"  had  descended  from  "the  stock  of  Israel;" 
was  ^^of  the  tribe  of  Benjamin,  an  Hebrew  of  the  He- 
brews; as  touching  the  law,  a  Pharisee;  concerning 
zeal,  persecuting  the  church  ;  touching  the  righteousness 
which  is  in  the  law,  blameless."  But  so  soon  as  his  soul 
was  brought  under  the  power  of  divine  grace,  the  things 
which  had  previously  been  gain  to  iiim,  he  counted  loss. 
Yes,  and  all  his  hopes  of  heaven  thenceforth  rested  on 
the  merits  of  his  Redeemer,  which  he  appropriated  to 
himself  in  the  exercise  of  faith. 

We  may  therefore  venture  to  affirm,  that  the  natural 
corruption  of  the  human  heart,  is  the  real  source  of  that 
disrelish  for  the  peculiar  doctrines  of  the  gospel  to  which 
we  have  alluded.  The  simple  fact,  that  "the  carnal 
mind  is  enmity  against  God,"  abundantly  explains  the 
aversion  so  generally  manifested  to  pure,  evangelical 
truth — an  aversion  which  pervades  all  orders  of  society, 
but  exerts  a  stronger  sway  in  the  circles  of  literature  and 
in  the  ranks  of  fashion.  The  grand  excellence  of  the 
Christian  system  consists  in  its  tendency  to  humble  the 
pride  of  man,  by  teaching  him  his  utter  inability  to  ren- 
der suitable  obedience  to  his  Maker's  will,  and  thus 
leading  him  to  a  meek  and  an  implicit  confidence  in  the 
divine  Mediator.  A  revolution,  at  once  radical  and  en- 
tire, must  therefore  be  eflfected  in  all  his  views,  and  feel- 
ings, and  habits,  before  he  can  contemplate  this  system 
with  any  other  emotions  than  those  of  dislike  and  positive 
opposition.  Hence  it  is  that  the  minister  of  the  gospel, 
who  commands  the  respectful  attention  and  cordial  assent 
of  all  his  hearers,  so  long  as  he  expatiates  on  the  beauty 
and   advantages   of  virtue,  and   denounces   those  vices 


298  SERMON  xviir. 

which  militate  against  the  dignity  of  man,  the  happiness 
of  families,  and  the  general  good  of  society — has  the 
mortification  to  discover,  that,  no  sooner  does  he  rise 
above  the  province  of  a  mere  lecturer  on  moral  science, 
and  bring  into  distinct  and  prominent  view  the  topics 
which  distinguish  the  religion  of  the  New  Testament 
from  a  well-fabricated  scheme  of  ethics,  than  his  ad- 
dresses, however  sensible,  and  sound,  and  fervent,  are 
accounted,  by  some  at  least  of  his  audience,  enthusiastic 
and  comparatively  unprofitable.  They  consider  faith  as 
a  useless  theme ;  and  simply  because  theirs  are  hearts 
^^  deceitful  above  all  things,  and  desperately  wicked/' 

The  answer  of  our  Lord  to  the  question  of  the  Jews, 
exhibits,  in  one  short  sentence,  an  elementary  view  of 
evangelical  religion :  ^'  This  is  the  work  of  God,  that  ye 
believe  on  him  whom  he  hath  sent."  Of  a  similar  pur- 
port is  the  language  of  John  in  his  first  general  Epistle : 
*^And  this  is  his  [God's]  commandment,  that  ye  believe 
on  the  name  of  his  Son  Jesus  Christ."  Many  are  the 
passages  of  the  New  Testament,  in  which  faith  is  en- 
joined as  the  one  great  and  paramount  duty  which  Jeho- 
vah requires  of  man.  When  the  jailer  of  Philippi 
exclaimed,  <^Sirs,  what  must  I  do  to  be  saved?"  the 
reply  of  Paul  and  Silas  was,  "  Believe  on  the  Lord  Jesus 
Christ,  and  thou  shalt  be  saved." 

We  have  already  intimated,  that  it  is  the  doctrine  of 
salvation  entirely  by  faith,  which  renders  the  gospel  so 
unacceptable  to  the  majority  of  those  to  whom  it  is 
preached.  Against  this  doctrine,  which  constitutes  the 
grand  peculiarity  of  the  Christian  system,  philosophy  has 
opened  all  its  batteries — wit  has  exhausted  all  its  re- 
sources of  ridicule  and  satire.  The  sage  politician,  too, 
has  gravely  told  us,  how  much  the  cause  of  morality  is 
injured,  and  the  welfare  of  society  jeoparded,  by  the  in- 


SERMON  XVin. 


299 


culcation  of  a  tenet  which  represents  the  mere  melapliy- 
sical  act  of  believing,  as  sufficient  to  insure  the  future  and 
eternal  felicity  of  man.  To  the  general  adoption  of  such 
a  tenet,  some  writers  ivise  in  their  own  conceit^  liave  re- 
ferred many  of  the  disorders  which  liave  prevailed  in 
communities,  while  it  is  a  fact,  in  support  of  which  we 
may  appeal  to  the  unerring  testimony  of  liistory,  that  a 
higher  standard  of  virtue,  and  a  greater  measure  of  tem- 
poral happiness,  have  always  obtained  in  proportion  as 
the  very  doctrine  in  question  has  acquired  an  ascendency 
over  the  minds  of  men.  Tell  us  of  any  order  of  indivi- 
duals, who,  with  all  their  extravagance  and  all  their  ab- 
surdities, achieved  so  real  and  noble  a  victory  over  the 
dominion  of  evil  habits,  and  the  contagion  of  vicious  ex- 
amples, as  the  memorable  Puritans.  And  to  what  did 
they  owe  such  victory — a  triumph  more  splendid  than 
the  rout  of  armies,  or  the  capture  of  cities?  We  answer 
without  hesitancy,  that  they  owed  it  to  their  practical 
conviction  of  the  great  truth  inculcated  in  our  text,  that, 
"  the  work  of  God,"  is  to  "  believe  on  him  whom  he  hath 
sent." 

We  may  here  remark,  that  they  who  dislike  this  lead- 
ing principle  of  the  gospel,  are  wholly  incompetent  to 
decide  upon  its  merits,  because  they  bring  to  the  investi- 
gation of  the  subject,  minds  obscured  and  perverted  by 
ignorance  and  prejudice.  They  have  not  experienced 
the  benign  eflfects  of  faith,  in  their  own  hearts  and  on 
their  own  conduct;  and,  therefore,  the  views  which  they 
have  formed  in  respect  to  tlie  nature  of  this  evangelical 
duty,  are  essentially  erroneous.  Who  does  not  see,  that 
under  such  circumstances,  they  are  no  more  entitled  to 
pronounce  the  Christian  system  fanatical  and  absurd, 
than  the  individual  who  is  unacquainted  with  mathema- 
tical science,  would  have  a  right  to  reject  the  Newtonian 
theory  of  the  universe  as  unfounded  and  preposterous. 


300  SERMON  XVIII. 

What  is  faith?  Does  it  consist  in  a  mere  speculative 
belief  of  the  truths  developed  in  the  sacred  volume?  Is 
it  nothing  more  than  an  act  of  the  understanding  by 
which  credence  is  given  to  the  various  facts  narrated  by 
the  historians  of  the  Old  and  New  Testaments?  Is  it  a 
mental  exercise  precisely  similar  to  that  which  takes  place, 
when  we  admit  that  Julias  Csesar  was  assassinated  on  the 
ides  of  March  in  the  senate-chamber  of  Rome;  or,  when 
after  perusing  a  geometrical  demonstration,  we  yield  our 
assent  to  the  proposition  which  has  been  clearly  and  con- 
clusively proved?  This,  beyond  doubt,  is  a  species  of 
faith.  But  it  is  not  the  faith  for  which  the  gospel  calls. 
The  latter  is  eminently  a  practical  principle — a  principle 
which  works  by  love,  purifies  the  heart,  and  overcomes 
the  world — a  principle  which,  like  the  main-spring 
of  a  watch,  extends  its  influence  directly  or  indi- 
rectly to  every  part  of  the  moral  system  of  man. 
That  this  account  of  faith  is  strictly  accurate,  may 
be  inferred  with  sufficient  clearness  from  the  decla- 
ration of  Scripture,  that  "■  with  the  heart  man  believeth 
unto  righteousness.''  This  language  is  not  to  be  under- 
stood as  implying,  that  faith  is  an  act  in  which  the  under- 
standing, properly  so  called,  has  no  share.  It  simply 
imports,  that  the  belief  of  revealed  truth  is  more  than  an 
operation  of  pure  intellect,  and  combines  the  exercise  of 
all  those  internal  powers  by  which  the  human  being  is 
impelled  to  action.  "The  word  of  God,"  says  Calvin, 
"  is  not  received  by  faith,  when  it  floats  on  the  surface  of 
the  brain,  but  when  it  has  taken  deep  root  in  the  heart, 
so  as  to  become  an  impregnable  fortress,  to  sustain  and 
repel  all  the  assaults  of  temptation."  We  may  add,  that 
the  apostle  James  has  drawn  a  clear  and  broad  line  of 
distinction  between  a  mere  speculative  conviction  of  di- 
vine truth,  and  that  faith  which  is  inseparably  connected 


SERMON  XVIII.  30 £ 

with  salvation.  To  exhibit  the  subject  in  the  strongest 
light,  he  tells  us,  that  "  the  devils  believe  and  tremble." 
And  yet  their  belief  exerts  no  salutary  influence  on  their 
character  and  destiny.  It  has  no  other  efl'ect  than  to  in- 
crease their  malignity,  and  augment  their  misery. 

It  is  not  unworthy  of  observation,  that  faith  is  denomi- 
nated in  our  text,  a  work.  "This  is  the  work  of  God, 
that  ye  believe  on  him  whom  he  hath  sent.''  Now,  we 
may  hence  infer,  that  faith  comprises  all  the  essential 
elements  of  that  obedience  which  God  requires  of  man. 
In  other  words,  the  belief  of  divine  truth  involves  every 
thing  that  is  necessary  to  our  ultimate  salvation.  We  are 
aware,  that  we  are  now  approaching  ground,  on  which  we 
may  have  to  combat  theprejudices  of  the  theologian,  no  less 
than  those  of  the  moralist.  It  has  been  common  for  sys- 
tematic writers  on  divinity,  to  consider  faith  as  the  source 
of  evangelical  obedience,  rather  than  as  evangelical  obedi- 
ence itself.  They  usually  describe  good  works  as  the 
offspring — the  necessary  effect — of  belief  in  the  Saviour. 
Now,  we  are  not  inclined,  nor,  indeed,  prepared  to  deny, 
that  this  distinction,  viewed  as  a  purely  metaphysical  one, 
may  be  correct.  But  we  contend  that  it  is  a  distinction 
not  very  clearly  sanctioned  by  the  phraseology  of  the  in- 
spired record,  and  which,  so  far  as  we  can  perceive,  is 
capable  of  being  turned  to  no  practical  account.  The 
Scriptures  appear  to  us  to  represent  faith  as  the  vital 
principle — the  very  sum  and  substance — of  the  morality 
enjoined  in  their  pages.  They  declare,  that  "Faith  with- 
out works  is  dead,"  or,  in  other  words,  does  not  exist. 
They  allege,  that  the  grand  object  of  tlie  mystery  revealed 
in  the  advent  of  Jesus  Christ,  is  to  bring  all  nations  to  "the 
obedience  of  faith."  And  what  can  be  more  explicit  than  the 
language  of  the  apostle  in  his  Epistle  to  the  Galatians? — 
"The  life  which  I  now  live  in  the  flesh,  1  live  by  the  faith  of 

36 


302  SERMON  XVIII. 

the  Son  of  God,  who  loved  me,  and  gave  himself  for 
me."  In  the  prophecies  of  Habakkuk  we  read,  "  The 
just  shall  live  by  faith" — a  passage  which  seetos  to  have 
been  a  favourite  one  with  Paul,  for  it  is  quoted  by  him  no 
less  than  three  times  in  the  course  of  his  several  Epistles. 

We  are  now  able  to  discern  the  true  reason,  why  so 
much  stress  is  laid  upon  faith  in  the  New  Testament. 
We  see,  that  this  term,  in  Scriptural  phraseology,  is  but 
another  name  for  love  to  God,  and  love  to  man — that  all 
the  essential  constituents  of  evangelical  obedience  are 
united  in  that  complex  act,  or,  as  some  would  call  it, 
habit  of  the  soul  which  receives  Jesus  Christ,  the  only 
Saviour  of  sinners,  as  he  is  offered  in  the  gospel.  It  is 
by  faith  that  we  obtain  the  knowledge  of  our  own  de- 
pravity and  helplessness,  and  are  induced  to  seek  an  in- 
terest in  the  pardoning  mercy  of  our  God,  and  to  rely 
upon  him  for  aid  in  the  discharge  of  our  various  duties. 
It  is  faith  which  delineates  to  our  admiring  view  the  ex- 
cellence and  loveliness  of  the  Redeemer's  character,  and 
inspires  us  with  a  sincere  and  an  ardent  desire  to  imitate 
the  example  of  his  pure  and  benevolent  life.  It  is  faith 
which  treads  with  firm  but  humble  steps  the  path  to  glory 
— enters  within  the  veil,  and  ascertains  the  reality  of 
things  invisible,  thus  teaching  us  the  comparative  insig- 
nificance of  all  terrestrial  objects,  and  lifting  our  devout 
aspirations  to  an  unfading  inheritance  in  realms  of  celes- 
tial light  and  bliss.  In  short,  it  is  faith  which  constitutes 
our  bond  of  union  with  the  Lord  Jesus,  and  invests  us 
with  a  title  to  all  the  transcendent  benefits  which  it  was 
the  end  of  his  mission  to  procure  for  mankind. 

We  must  not,  however,  omit,  in  this  place,  to  remark^ 
that  the  representation  which  has  now  been  given  of  the 
nature  of  faith,  is  neither  designed  nor  calculated  to 
countenance  the  idea,  that  the  performance  of  this  duty 


SERMON  XVIII.  303 

can  be  a  meritorious  ground  of  salvation.  Let  it  be  dis- 
tinctly observed,  that  there  is  not  the  least  merit  in  the 
act  or  habit  of  believing  (even  when  it  is  considered  as 
including  the  whole  of  evangelical  obedience)  which 
atones  for  past  omissions  of  duty,  and  entitles  us  to  the 
favour  of  an  offended  God.  Faith  is  itself  a  boon  for 
which  we  are  indebted  to  heaven,  just  as  really  as  for 
any  other  of  the  numerous  blessings  which  we  enjoy.  It 
is  a  duty  which  cannot  be  performed,  until  the  heart  has 
undergone  a  great  moral  change  produced  by  the  agency 
of  God  himself  in  the  person  of  the  Holy  Ghost.  And, 
in  fact,  all  the  connexion  which  we  can  trace  between 
faith  and  salvation,  arises  from  the  circumstance,  that  the 
former  is  that  peculiar  exercise  of  tlie  soul,  in  which  we  vir- 
tually abandon  our  once  cherished  dependence  on  our  own 
virtues,  and  rely,  with  entire  and  exclusive  confidence,  on 
the  mediation  of  the  Son  of  God. 

It  may  be  presumed,  that  we  have  now  said  enough  to 
elucidate  the  close  and  indissoluble  alliance  that  subsists 
between  evangelical  faith  and  pure  morality.  The  pro- 
mulgation of  the  one  is  the  most  direct  and  certain  means 
of  enforcing  the  other.  In  support  of  this  position,  to 
which  not  a  few  will  demur,  we  may  ad(hicc  a  fact  which 
is  generally  and  ouglit  to  be  universally  known.  The 
celebrated  Dr.  Chalmers,  than  wiiom  a  more  profound 
and  philosophical  observer  of  human  nature  has  probably 
never  been,  informs  us,  that  for  upwards  of  twelve  years, 
his  ministerial  labours  were  unsuccessful,  because  he  had 
neglected,  during  all  that  time,  to  expound  the  peculiar 
doctrines,  and  insist  on  the  peculiar  duties  of  the  gospel. 
He  says,  that  he  is  "  not  sensible,  that  all  the  vehemence 
witli  which  he  urged  the  virtues  and  the  proprieties  of 
social  life  had  the  weight  of  a  feather  on  tiie  moral  habits 
of  his  parishioners."   In  a  word,  lie  has  left  it  on  record, 


304  SERMON  XVIII. 

as  the  result  of  his  own  experience,  that  to  preach 
Christ,  is  the  only  effective  way  of  preaching 
MORALITY  IN  ALL  ITS  BRANCHES.  Wc  might  also  appeal 
to  the  opinion  of  the  distinguished  Whitfield,  who,  on 
being  once  requested  to  denounce  from  the  pulpit,  thea- 
trical entertainments,  is  said  to  have  replied,  that  his  ob- 
ject was  to  render  his  auditors  Christians,  and  then  they 
might  relish  such  entertainments  if  they  could.  But  it 
were  superfluous  to  multiply  authorities  on  this  subject. 
We  are  persuaded,  that  there  has  never  been  a  really 
useful  preacher — we  mean  a  preacher  that  converted  souls 
to  God — the  burden  of  whose  public  addresses  was  not 
the  great  truth  inculcated  in  our  text.  We  venture  to 
assert,  that  all  the  polished  essays  that  could  be  penned 
in  commendation  of  truth,  candour,  integrity,  and  bene- 
volence, and  all  the  energetic  philippics  that  could  be 
uttered  against  the  opposite  vices,  would  fail  of  elevating 
a  single  human  being  to  heaven.  Far — very  far,  be  it 
from  us  to  say,  that  topics  such  as  these  should  never  be 
adverted  to  in  the  sacred  desk.  We  only  affirm,  that 
when  the  pulpit,  from 

" the  sober  use 

Of  its  legitimate,  peculiar  pow'rs," 

is  transformed  into  a  vehicle  for  the  conveyance  of  mere 
ethical  precepts — when  the  minister  of  the  gospel,  who 
ought  "to  know  nothing  among"  his  hearers,  "save 
Jesus  Christ  and  him  crucified,"  keeps  in  the  back 
ground  the  distinctive  doctrines  and  duties  of  the  New 
Testament,  and  usurps  the  office  of  a  professor  of  moral 
philosophy, — the  consequences  must  be  disastrous,  alike 
to  the  temporal  and  the  spiritual  interests  of  man. 

We  reiterate  what  we  have  already  said,  that  the 
Christian  scheme  has  no  tendency  to  injure  or  endanger 
the  high  interests  of  virtue  and  morality.     On  the  con- 


SERMON  xvm.  305 

trary,  it  secures  these  interests  more — much  more,  effec- 
tually, than  any  system  of  any  philosopher  in  any  age. 
Jesus  Christ  is  not  "  the  minister  of  sin."  Of  liim  it  was 
foretold,  in  the  records  of  ancient  prophecy,  that  when 
he  should  "  come  to  his  temple,"  as  ^'  the  messenger  of 
the  covenant,"  he  would  be  "  like  a  refiner's  fire,  and 
like  fullers'  soap" — that  he  would  then  "purify"  his 
people  as  "  gold  and  silver,"  and  enable  them  to  "  offer 
unto  the  Lord  an  offering  in  righteousness."  O!  never 
let  the  doctrine  of  gratuitous  salvation,  which  forms  the 
glory  of  the  New  Testament,  be  calumniated,  as  promis- 
ing happiness  on  terms  incompatible  with  the  promotion 
of  love  to  God  and  benevolence  to  man !  The  charge 
we  boldly  pronounce  an  unfounded  one.  Christianity 
expressly  and  emphatically  teaches,  that  without  holiness 
no  individual  of  our  fallen  race  can  be  admitted  into  the 
divine  presence.  It  gives  us  to  understand,  that  we 
must  be  saved  "  through  sanctification  of  the  Spirit  and 
belief  of  the  truth,"  or,  as  tlie  passage  might  be  as  well 
rendered,  "through  sanctification  of  the  Spirit,"  even 
"  the  belief  of  the  truth ;"  thus  identifying  faith  with  an 
upright  and  a  devout  life.  Indeed,  nothing  more  re- 
markably distinguishes  the  scheme  which  we  advocate, 
from  all  other  schemes  that  have  been  or  are  now  preva- 
lent in  the  world,  than  the  inviolable  affinity  which  it 
proclaims  to  subsist  between  present  purity  and  future 
glory.  It  proffers  felicity  only  on  the  rigid  condition  of 
departing  from  evil  and  doing  good.  Faith,  the  grand 
sine  qua  non — the  indispensable  requisition  of  the  gos- 
pel, has  been  shown  to  involve  a  degree  of  moral  recti- 
tude and  beauty,  surpassing  all  the  refinements  of  philo- 
sophy— transcending  the  most  exalted  and  brilliant  visions 
of  poetry.  In  short,  the  essence  of  virtue  is  centred  in 
an  humble  and  an  affectionate  submission  to  the  Son  of 


306  SERMON  XVIII. 

God.     It  consists  in  ^Hiving  no  more  to  ourselves,  but  to 
him  who  died  for  us  and  rose  again." 

"Talk  we  of  morals?     O  thou  bleeding  Love! 
Thou  maker  of  new  morals  to  mankind! 
The  grand  morality  is  love  of  thee." 

Brethren,  you  have  now  seen  the  importance  of  faith. 
Your  assembling  within  these  walls  to-night,  is  a  virtual 
proposition  to  us,  as  the  servant  of  Christ,  of  the  question 
— "  What  shall  we  do  that  we  may  work  the  works  of 
God?"  And  are  we  not  bound  to  return  the  same  an- 
swer which  was  given  by  our  Lord  himself  to  the  inquir- 
ing Jews?  Surely  we  must  reply,  ^^Tliis  is  the  work 
of  God,  that  ye  believe  on  him  whom  he  hath  sent."  Yes, 
we  dare  not  do  other  than  announce  faith  as  the  only 
condition  of  salvation.  This,  dear  hearers,  is  the  grand 
duty  which  Jehovah  requires  of  you.  It  is  denominated 
in  our  text,  "  the  work  of  God,"  because  he  both  com- 
mands and  enables  you  to  perform  it.  "  Without  faith, 
it  is  impossible  to  please  him."  Nay,  "  whatsoever  is 
not  of  faith  is  sin."  How  deplorable  then  is  the  situa- 
tion of  those  (and  they  are  not  a  few)  whose  hopes  of 
heaven  are  founded  solely  on  their  own  virtues !  O !  for 
a  tongue  to  warn  tliem  of  their  danger !  O !  for  an  arm 
of  strength  to  break  and  dispel  the  delusion  which  is  be- 
guiling them  down  to  the  world  of  wo !  Their  case  is, 
perhaps,  of  all  others  the  most  jeopardous.  The  open  and 
conscious  transgressor  may  be  penetrated  with  feelings  of 
contrition,  and  reclaimed  from  the  error  of  his  ways.  But 
it  is  no  easy  matter  to  produce  such  feelings  in  the  bo- 
som of  the  individual  wlio  believes  that  his  life  has  been, 
on  the  whole,  as  irreproachable  as  the  imperfections  of 
his  nature  would  seem  to  admit,  and  who  has  long  enter- 
tained the  conviction,  that  his  general  integrity  and  be- 
nevolence will  atone  for  liis  occasional  failings,  and  insure 


SERMON  XVIII.  3Q7 

liis  happiness  beyond  the  grave.  Is  there  such  an  iiuli- 
vidual  in  the  audience  before  us?  We  must  tell  you, 
dear  friend,  that  there  is  not  much  probability  of  your 
salvation.  We  greatly  fear,  that  you  will  neveV  get  to 
heaven.  All  things,  indeed,  are  possible  with  God.  But 
it  rarely  happens  that  he  vouchsafes  the  blessed  influ- 
ences of  his  Spirit,  to  one  in  your  condition. 

We  cannot  conclude,  brethren,  without  reminding  you, 
that  as  you  have  been  rendered  acquainted  with  "  the 
work  of  God,"  you  are  under  imperious  obligations  to 
perform  it.  You  have  been  told  again  and  again,  that  an 
awful  account  will  be  exacted  of  those  who  refuse  to  be- 
lieve on  an  ofi'ered  Saviour.  May  none  of  us,  dear 
hearers,  come  into  the  condemnation  which  shall  certainly 
overtake  such !  Of  the  heathen,  to  whose  abodes  the 
Bible  has  never  obtained  access,  nor  the  missionary  of 
the  cross  found  his  way,  charity  leads  us  to  indulge  the 
hope,  that  they  shall  not  all  be  lost.  But  what  line  can 
fathom  the  depths,  what  eye  can  pierce  the  gloom,  of  that 
dungeon  which  is  prepared  for  those  who  sink  down  to 
endless  ruin  from  this  favoured  land,  where  the  Sabbath 
smiles,  where  the  sanctuary  of  Jehovah  rears  its  hallowed 
front,  and  where  the  glorious  day-spring  from  on  high, 
gladdens  every  valley  and  gilds  every  mountain !  Ah! 
let  me  have  my  eternal  portion  with  the  citizens  of  an- 
cient Greece  and  Rome — let  my  final  residence  be  in  that 
region  where  the  spirits  of  departed  Cherokees,  Hindoos, 
and  Tartarians  are  gathered — but,  God  of  mercy !  may  I 
never  experience  the  doom  of  tiiose,  who,  out  of  the  very 
bosom  of  Christianity,  are  cast  into  the  lake  that  burneth 
with  fire  and  brimstone ! 


SERMOIV  XIX. 

PROVERBS  XXVIII.  26.   (First  Clause.) 

"  He  that  trusteth  in  his  own  heart  is  a  fool." 

One  of  the  best  evidences  of  the  divine  origin  of  the 
sacred  Scriptures,  is  their  tendency  to  humble  the  creature 
and  elevate  the  Creator.  It  has  been  argued,  that  man 
could  not  be  the  uninspired  author  of  a  volume  exhibiting 
such  a  view  of  the  relation  between  God  and  ourselves,  as 
compels  us  to  admit,  that  we  are  nothing,  and  that  he  is 

ALL  and  IN  ALL. 

On  the  fairness  and  the  force  of  this  argument,  it  is  not 
our  present  purpose  to  insist.  Our  business  is  only  with 
the  fact  which  constitutes  the  premises  of  the  argument. 
We  presume,  then,  that  every  man  possessing  the  ordi- 
nary powers  of  discernment  and  reflection,  who  reads  the 
sacred  Scriptures,  will  grant,  that  they  contain  no  very 
flattering  estimate  of  the  dignity  and  excellence  of  human 
nature.  While  philosophers  of  every  sect  and  in  every 
age  have  sought  to  exalt,  their  object  appears  to  be  to 
abase  our  species.  They  tear  away  the  splendid  and 
imposing  drapery  which  moralists  and  poets  would  throw 
around  the  imperfections  and  pollutions  of  the  world. 
They  assert,  in  no  equivocal  language,  that  we  are  all 
aliens  from  the  favour  of  our  Maker — that  we  have  con- 
tracted a  deep  and  an  inveterate  hostility  to  his  authority 
and  laws.  They  declare,  that  the  only  process  of  re- 
covery from  this  deplorable  condition,  consists  in  the  most 


SERMON  XIX.  309 

lowly  and  penitent  acknowledgment  of  our  past  offences, 
md  the  most  unreserved  reliance  on  the  gracious  aid  of 
Heaven  for  tlie  ability  to  avoid  future  olleuces.  They 
dwell  with  emphasis  upon  our  own  insufficiency  to  regain 
the  character  and  standing  in  the  universe  which,  as  fal- 
len beings,  we  have  lost.  They  assure  us  again  and 
again,  that  the  great  work  of  our  moral  restoration  can- 
not be  effected  without  tiie  assistance  of  God — that  to 
attempt  this  work  in  our  own  strength,  is  the  very  height 
of  fatuity  and  presumption.  Thus  it  is  written  in  our 
text,  "  He  that  trustcth  in  his  own  heart  is  a  fool." 

These  words  would  claim  our  attention  as  coming 
from  an  individual  distinguished  for  his  profound  know- 
ledge of  mankind — one  whose  extraordinary  natural  sa- 
gacity was  quickened  and  matured  by  long  experience,  un- 
der circumstances  the  most  favourable  for  an  extensive 
observation  of  human  character  and  conduct. — But  the  pas- 
sage before  us  is  of  still  higher  authority.  It  has  been  re- 
corded by  the  pen  of  inspiration.  It  proceeds,  in  reality,  from 
Him  who  formed  the  heart  of  man,  and  who  is  therefore 
best  acquainted  with  its  weakness  and  its  strength. 

Brethren,  how  i)rone  are  we  all  to  trust  in  our  own 
hearts  !  We  cherish  the  most  ffivourable  opinion  of  our- 
selves. We  deem  our  intellectual  faculties  keener  and 
more  vigorous  than  they  are.  We  imagine  that  our 
moral  character,  though  not  entirely  exempt  from  blem- 
ishes, is  comparatively  pure  and  bright.  In  short,  so 
high  is  the  estimate  which  we  form  of  our  own  ability,  tJiat 
there  is  scarcely  any  enterprise  which  we  decline  from 
a  consciousness  of  incompetency. 

This  general  disposition  to  think  well  of  ourselves, 
exerts  a  potent  influence  over  our  views  in  respect  to  the 
nature  and  requirements  of  religion.  We  cannot  help 
knowing,  it  is  very  true,  that  our  conduct,  in  many  in- 

37 


310  SERMON  XIX. 

stances,  has  beea  different  from  what  it  ought  to  have 
been.  But  we  conceive,  that  it  is  possible  for  us  to 
balance  our  good  qualities  against  our  bad,  in  such  a 
manner  as  to  find  acceptance  in  the  presence  of  a  Deity 
whose  predominant  attribute  we  believe  to  be  mercy.  We 
are  sensible  of  our  habitual  tendency  to  wander  from  the 
path  of  rectitude.  But  we  have  an  implicit  confidence 
in  our  powers  of  self-government,  and  entertain  no 
doubt,  that  we  shall  be  able  to  resist  temptation,  and  pre- 
serve our  integrity  unimpaired. — These  are  our  natural 
sentiments ;  and  they  are  sentiments  which  the  word  of 
Grod  expressly  and  positively  condemns — sentiments 
which  it  is  the  primary  business  of  religion  to  eradicate 
from  the  mind  of  man.  Hence  it  is,  that  we  find  humility 
— a  virtue  unknown  to  other  codes  of  etliics — represented, 
in  the  New  Testament,  as  the  first  and  noblest  trait  of  the 
Christian  character.  Hence  it  is,  that  Solomon  in  the 
text  before  us,  pronounces  the  individual  who  trusts  in  his 
own  heart,  afoot. 

We  have  said,  that  all  men  are  more  or  less  dis- 
posed to  trust  in  their  own  hearts.  Christianity  boasts 
of  no  ^'faultless  monsters."  They  over  whom  the 
gospel  has  acquired  the  highest  ascendency,  have  still 
their  imperfections.  They  perceive,  and  bitterly  lament, 
that  the  feeling  of  self-dependence  retains,  in  some  de- 
gree, its  hold  in  their  souls.  Our  passage  is,  therefore, 
one  from  which  even  the  best  of  Christians  may  extract 
appropriate  and  salutary  instruction.  But  it  is  not  our 
present  object  thus  to  apply  the  text.  We  would  rather 
contemplate  it  in  reference  to  the  case  of  those,  who, 
though  in  courtesy  we  may  call  them  ChristianSf  are 
strangers  to  the  spirit  of  vital  Christianity. 

Now,  there  are  two  senses  in  which  such  men  trust 
in  their  own  hearts.     They  do  this  retrospectively  and 


SERMON  XIX.  3 1 1 


prospectively— ih&i  is,  they  rely  upon  themselves  for  the 
expiation  of  past,  and  the  prevention  of  future  mis- 
conduct. We  shall  proceed  to  oflfer  a  few  remarks  on 
each  of  these  particulars. 

The  doctrine  which  admits  the  reality  and  the  efficacy 
of  human  merit  in  the  matter  of  salvation,  is  so  glaringly 
absurd,  that  it  needs  only  to  be  enunciated  in  plain  and 
direct  terms,  to  be  at  once  rejected  by  every  one  whose 
moral  and  religious  perceptions  have  not  been  clouded  by 
the  inveterate  prejudices  of  education.     And  yet  some  of 
the  very  persons  who  would  discard  this  doctrine  witli 
feelings  bordering  on  contempt,  entertain  opinions  in  res- 
pect to  the  moral  characterand  performances  of  man,  which, 
if  pursued  to  their  legitimate  consequences,  would  be  seen 
to  be  little  less  preposterous.     There  are  those  who  can- 
not help  thinking,  in  spite  of  what  they  read  in  the  Bible 
on   the   subject,    that   when  they  have   made   a   vigor- 
ous effort  of  self-denial,  or  when  they  have  done  an  act 
of  more  than  ordinary  beneficence,  they  have  really  de- 
served a  share  of  the  divine  approbation.     And  if  they 
are  too  modest  to  say  this  of  themselves,  they  are  less 
backward  in  affirming  it  with  regard  to  others.   Take  up 
an  article  of  biography  from  the  pen  of  one  of  our  classical 
writers.     How  common  is  it  to  find  the  author  admitting, 
that  the  person  whose  life  he  relates,  was  by  no  means 
free  from   faults,  but  zealously  contending,  that  these 
were  more  than  expiated  by  his  good  qualities,  and  par- 
ticularly by  his  sufferings,  if  he  happened  to  ])e  unfortu- 
nate.    Open  a  newspaper,  and  read  the  inflated  account 
of  an  execution.     You  are  told,  that  the  unhappy  victim 
displayed  the  firmnest  fortitude  and  courage— for  every 
felon,  it  would  seem,  becomes  a  hero  when  he  reaches 
the  gallows— and  at  such  an  hour  atoned  for  his  crime  by 
submitting  to  a  fate  which  it  was  not  in  his  power  to  avert. 


312  SERMON  XIX. 

Indeed,  if  an  opinion  were  to  be  formed  from  tlie  elabor- 
ate and  high-coloured  detail  of  these  melancholy  transac- 
tions, which  the  editors  of  newspapers  are  expected  to 
furnish,  we  should  almost  be  tempted  to  conclude,  that 
there  is  no  surer  and  easier  method  of  getting  to  heaven, 
than  by  the  commission  of  a  capital  offence. — We  would 
not  now  be  understood  as  intimating,  that  all  who  adopt 
the  kind  of  pliraseology  which  we  have  mentioned,  really 
believe  in  the  possibility  of  expiating  sin,  by  deeds  of 
virtue,  exercises  of  benevolence,  or  the  most  intense  and 
protracted  sufferings  of  body  or  of  mind.  But  the  pre- 
valence of  such  phraseology  shows  sufficiently,  that  the 
general  views  of  men  in  relation  to  this  matter,  are  not  in 
strict  accordance  with  evangelical  truth. — We  may  add, 
that  our  most  popular  writers,  moral  and  sentimental — espe- 
cially our  elegant  essayists — commonly  speak  of  the  hap- 
piness of  the  future  state,  as  if  it  were  to  be  the  pure 
reward  of  human  merit.  It  has  been  justly  said,  that 
*^this,  so  far  as  any  allusions  are  made  to  the  subject,  is 
the  prevailing  opinion  tlirough  the  school  of  polite  litera- 
ture." 

Brethren,  it  is  important  for  us  to  guard  you  against 
any  degree  of  error  in  respect  to  the  point  now  under  con- 
sideration. If  there  be  one  truth  on  which  peculiar 
stress  is  laid  in  the  sacred  Scriptures,  and  particularly  in 
the  New  Testament,  it  is  this.  Recollect  those  awful 
words  of  revelation  :  "  Cursed  is  he  that  trusteth  in  man, 
and  maketli  flesh  his  arm.''  Behold,  too,  the  estimate  of 
human  merit  formed  by  Him  who  came  into  the  world  to 
expiate  human  guilt.  Says  our  Lord  to  his  disciples : 
"  When  ye  shall  have  done  all  those  things  which  are 
commanded  you,  say,  We  are  unprofitable  servants;  we 
have  done  that  which  was  our  duty  to  do."  Here,  then 
is  the  fundamental  principle  of  Christianity — the  article 


SERMON  XIX.  3J3 

by  which  true  religion  must  stand  or  fall.  And  miglit 
we  not  ask,  to  what  purpose  did  the  Son  of  God  divest 
himself  of  his  essential  glories,  and  leave  the  bosom  of 
his  Fatlier,  for  a  life  of  humiliation,  a  pilgrimage  of  sor- 
row, and  a  death  of  torture  on  earth,  if  it  had  been  pos- 
sible for  man  to  be  saved  on  the  ground  of  his  own  merits? 
The  very  fact,  that  divine  wisdom  and  goodness  have 
devised  for  our  fallen  race,  so  complicated  and  expensive 
an  apparatus  of  salvation,  may  be  considered  as  a  con- 
clusive argument  in  behalf  of  the  truth  asserted  in  our 
text.  Yes,  it  must  have  been  because  we  have  no  sub- 
stantial ground  of  confidence  in  our  own  hearts — because 
we  are,  under  all  circumstances,  unprofitable  servants — 
because  when  we  have  done  the  utmost  that  we  can  pos- 
sibly effect,  we  have  established  no  valid  claim  to  the 
favour  or  the  compassion  of  our  Creator — it  was  on  this 
very  account  tiiat  God  deemed  it  necessary  to  provide  for 
us  that  Saviour,  the  image  of  himself,  and  the  brightness 
of  his  own  glory,  whom  the  gospel  reveals. 

But  here  the  question  may  arise.  Do  not  the  sacred 
Scriptures  sometimes  represent  the  future  felicity  of  the 
redeemed,  as  a  reward  conferred  upon  them  by  their  Fa- 
ther in  heaven,  for  the  zeal  and  diligence  wiiich  they  have 
displayed  in  his  service?  We  answer  in  the  affirmative. 
Thus  the  Saviour,  on  a  certain  occasion,  addressed  his 
disciples  in  these  terms:  "Verily  I  say  unto  you,  there 
is  no  man  that  hath  left  house,  or  parents,  or  brethren,  or 
wife,  or  children,  for  the  kingdom  of  God's  sake,  who 
shall  not  receive  manifold  more  in  this  present  time,  and 
in  the  world  to  come,  life  everlasting."  And  in  the 
striking  account  given  by  our  Lord  of  the  solemnities  of 
the  final  judgment,  we  observe,  that  the  acceptance  of 
those  on  the  right  hand  of  the  Son  of  man,  is  predicated 
on  the  fact,  that  they  had  fed  the  hungry,  furnished  drink 


3i4  SERMON  XIX. 

to  the  thirsty,  entertained  tlie  stranger,  clothed  the  naked, 
visited  the  sick,  and  interested  themselves  in  the  pri- 
soner's behalf.  But  these  and  similar  passages  only  re- 
late to  the  inseparable  connexion  which,  according  to  the 
plan  of  the  gospel,  subsists  between  the  present  character 
and  the  ulterior  destiny  of  man.  "  Without  holiness  no 
man  shall  see  the  Lord."  But  as  God  himself  provides 
the  means  by  which  this  holiness  is  to  be  attained — as  he 
imparts  both  the  inclination  and  the  ability  to  perform 
virtuous,  and  pious,  and  benevolent  deeds — the  blessings 
thus  procured  cannot  be  said  to  be  merited,  in  the  proper 
sense  of  that  word.  We  accordingly  find,  that  these 
blessings  are  described  in  the  New  Testament,  as  the 
reward,  not  of  debt,  but  of  grace. 

Beware,  then,  candidates  for  the  favour  of  Heaven — 
beware  of  trusting  in  your  own  hearts.  When  you  ap- 
proach the  throne  of  divine  Justice,  let  the  righteousness 
of  Christ  be  your  only  plea.  Cast  it  not  from  you,  dear 
hearers ;  it  is  your  life,  your  all !  Cling  to  it  as  that 
which  alone  can  expiate  your  offences,  and  procure  for 
you  a  sentence  of  acquittal  at  the  bar  of  your  God.  Build 
your  immortal  hopes  entirely  on  this  righteousness,  and 
then  you  need  not  fear  the  retributions  of  eternity — then 
you  may  present  yourselves  before  the  tribunal  of  Je- 
hovah, with  the  humble,  yet  confident  language — "Lord, 
we  have  done  nothing  to  deserve  thy  complacent  regards 
— the  review  of  our  earthly  career  affords  only  matter  for 
humiliation  and  regret ;  we  dare  not  trust  to  the  very  best 
deed  that  we  have  ever  performed  :  thy  justice  would 
doom  us  to  misery,  and  we  cannot  expect  that  the  general 
benevolence  of  thy  nature  will  interpose  for  our  rescue. 
We  look  to  the  merits  of  thy  Son  for  security.  We  ask 
that  his  blood  may  be  applied  to  the  eflacing  of  our  trans- 
gressions from  the  volume  of  thy  remembrance.     Father 


SEKMON  XIX.  315 

of  mercies!  take  us  into  thy  favour — admit  us  to  tliy 
kingdom — assign  to  us  a  place,  even  though  it  be  the 
lowest,  among  the  unfallen  angels  and  redeemed  spirits 
that  circle  thy  throne  rejoicing.  Give  us  a  crown  of  glory 
aud  a  palm  of  victory,  that  we  may  lay  them  at  the  feet 
of  Him  who  died  for  us  and  rose  again." 

Again,  men  are  disposed  to  trust  in  their  own  hearts, 
not  only  for  acceptance  in  the  sight  of  God,  so  far  as 
their  past  conduct  is  concerned,  but  also  for  the  ability  to 
spend  their  future  career  in  what  they  conceive  to  be  a 
right  arid  proper  manner.  They  deem  themselves  com- 
petent to  restrain  the  impulse  of  passion,  to  resist  the 
force  of  temptation,  and  to  perform  at  pleasure  the  most 
arduous  duties  of  virtue.  They  fearlessly  undertake  the 
task  of  self-government,  fully  persuaded  that  they  are 
above  the  control  of  circumstances,  wiiich  have  blasted 
the  moral  dignity,  and  destroyed  the  happiness  of  in- 
ferior individuals.  They  admit  that  it  is  extremely  diffi- 
cult to  withstand  the  many  allurements  from  rectitude 
with  which  every  walk  of  life  abounds — they  observe  all 
around  them  the  bleacliing  bones  of  others,  whose  ruin 
was  occasioned  by  a  similar  confidence  in  their  own 
strength — the  personal  trial  of  past  conflicts,  and  dan- 
gers, and  defeats,  admonishes  them  that  they  arc  not  in- 
vincible. Still  they  determine  to  venture  on  the  experi- 
ment. They  cannot  think  so  meanly  of  the  understanding 
which  God  has  given  them,  as  to  imagine  that  they  are 
incapable  of  refraining  from  vices,  which  they  know  must 
inevitably  lead  to  consequences  the  most  ignominious  and 
disastrous.  They  believe,  that  a  moderate  degree  of  in- 
dulgence in  pleasure  is  perfectly  allowable,  and  even 
agreeable  to  a  benevolent  Deity.  Beyond  tiie  limits  of 
moderation  they  have  resolved  not  to  advance  a  single 
step.     Nor  have  they  the  least  doubt  of  their  ability  to 


316  SEltMON  XIX. 

say,  and  with  effect,  to  the  most  swelling  and  impetuous 
tide  of  passion,  "  Thus  far  slialt  thou  go,  and  no  farther." 
But  the  self-confidence  of  which  we  speak  is  folly.  It 
is  preposterous  for  any  man  to  rest  his  hopes  of  future 
rectitude  on  the  strength  of  his  own  resolutions — to  ima- 
gine that  his  inherent  firmness  of  mind  affords  a  sufficient 
guarantee  for  the  preservation  of  his  integrity.  The  indi- 
vidual who  thus  acts,  is  entirely  ignorant  of  the  human 
heart.  Experience  abundantly  evinces  the  mutability  of 
all  its  views  and  all  its  purposes.  How  often  have  we 
seen  the  youth  who  entered  upon  life  with  the  brightest 
prospects  and  the  fairest  promise — his  parents'  idol,  and 
his  friends'  delight — disappointing  all  the  fond  hopes 
which  he  had  raised,  and  taking  his  degraded  place 
among  those,  of  whom  the  least  that  we  can  say,  is,  that 
it  had  been  well  for  themselves,  and  all  related  to  them, 
by  whatever  ties,  if  their  cradle  had  never  been  rocked — 
if  they  had  not  been  born !  Yes,  the  lapse  of  a  few  years 
produces  many  a  sad  revolution  in  the  moral  feelings  and 
character  of  men,  transforming  the  honest  dealer  into  a 
dexterous  knave ;  the  temperate  youth  into  an  abandoned 
drunkard;  the  dutiful  son  into  a  rebellious  profligate; 
the  tender  husband  and  affectionate  father,  into  a  domestic 
tyrant.  These  are  every-day  occurrences,  and  they  surely 
prove,  that  no  one,  whose  sole  confidence  is  in  himself,  is 
entitled  to  affirm  that  he  will  be,  at  any  coming  period, 
the  same  being  as  to  rectitude  of  principle  and  purity  of 
conduct,  that  he  is  at  present. — "Where  is  the  world 
into  which  I  was  born?"  exclaimed  one  in  surveying  the 
ravages  which  death  had  made  in  the  circle  of  his  early 
acquaintance.  And  similar  language  may  well  be  adopted 
by  him  who  reflects  on  the  changes  which  time  has 
wrought  in  the  moral  sentiments  and  condition  of  numbers 
within  the  sphere  of  his  observation. — Verily,  "  he  that 
trusteth  in  his  own  heart  is  a  fool." 


SERMON  XIX. 


317 


To  illustrate  the  interesting  view  which  we  are  now 
taking  of  this  text,  we  may  be  allowed  to  borrow  an  in- 
stance, much  to  tiie  point,  from  one  of  the  ancient  pliiloso- 
phers.  Epictetus  relates,  that  he  was  once  waited  upon 
by  a  certain  person  who  had  just  returned  from  banish- 
ment, and  who,  in  the  course  of  conversation,  expressed 
the  deepest  regret  for  the  imprudent  part  wiiich  he 
had  previously  acted,  and  declared,  that  it  was  iiis  settled 
determination  to  shun,  in  future,  the  dangerous  paths  of 
ambition,  and  devote  the  residue  of  his  days  to  literary 
and  religious  pursuits.  The  shrewd  stoic  did  not  doubt 
his  visitant's  sincerity.  But  he  was  too  well  acquainted 
with  the  human  heart  to  give  much  heed  to  his  profes- 
sions, or  to  hope  much  from  his  resolutions.  And,  in- 
deed, the  mistaken  man  was  soon  himself  undeceived. 
For  before  he  left  the  house  of  Epictetus,  a  letter  arrived 
from  Caesar  inviting  him  to  court,  and  opening  to  his  view 
prospects,  which,  notwithstanding  the  language  he  had 
just  held,  he  had  not  the  ability,  nor,  in  fact,  the  desire 
to  decline.  Ambition,  ere  long,  acquired  as  strong  a  sway 
in  his  soul  as  it  possessed  prior  to  his  exile. 

Our  next  example  shall  be  drawn  from  the  sacred 
Scriptures.  Benhaded,  the  Syrian  monarch  who  flourish- 
ed in  the  days  of  Elisha,  was,  on  a  certain  occasion, 
afflicted  with  some  dangerous  disease.  Hearing  that  that 
prophet  had  arrived  at  Damascus,  he  despatched  his  chief 
general,  Hazael,  to  consult  him  respecting  the  issue  of  his 
illness.  In  the  course  of  the  conversation  which  took 
place  between  the  officer  of  Benhadad  and  the  man  of  God, 
the  latter  suddenly  burst  into  tears.  Hazael,  surprized 
at  an  occurrence  so  unaccountable,  at  once  inquired,  what 
the  prophet's  grief  could  mean.  To  the  question,  "Why 
weepeth  my  lord?"  Elisha  replied,  that  he  foresaw  an 
assemblage  of  the  most   horrible  calamities  which  his 

38 


318  SERMON  XIX. 

visitant  would  be  the  instrument  of  inflicting  upon  "the 
children  of  Israel."  Hazael  indignantly  exclaimed, 
"But  what,  is  thy  servant  a  dog,  that  he  should  do  this 
great  thing !"  Elisha  briefly  ans  wered,  "  The  Lord  hath 
shown  me,  that  thou  shalt  be  king  over  Syria."  And 
what  was  the  sequel  ?  Hazael  returned  home,  and  on 
the  very  morning  after  his  return,  murdered  Benhadad, 
and  usurped  the  throne  of  Syria.  One  crime  prepared 
the  way  for  another,  until,  in  a  short  period,  he  perpe- 
trated, without  compunction,  all  the  enormities  which 
Elisha  had  predicted. — How  forcibly  does  this  instance 
confirm  the  doctrine  of  our  text.  Hazael,  at  the  time  of 
his  interview  with  Elisha,  entertained  too  good  an  opinion 
of  himself,  to  deem  it  possible  that  his  hands  should  ever 
be  stained  with  the  crimes,  of  which  the  prophet  foresaw, 
that  he  would  be  guilty.  We  are  not  to  do  him  the 
wrong  of  supposing,  that  when  he  exclaimed,  "What,  is 
thy  servant  a  dog,  that  he  should  do  this  great  thing!" 
he  played  the  hypocrite.  Far  from  it.  He  spoke  the 
language  of  ingenuousness.  He  was  then  sincerely  and 
firmly  persuaded,  that  he  could  not  become  so  corrupt 
— so  lost  to  every  virtuous  principle — so  dead  to  every 
benevolent  feeling — as  to  commit  the  outrages  which 
Elisha  anticipated.  But  the  event  showed  the  folly  of  his 
self-confidence. 

Does  any  one  say,  that  the  case  of  Hazael  is  such  as 
seldom  occurs?  We  answer,  that  they  who  think  so, 
are  mistaken.  In  fact,  this  portion  of  sacred  history 
only  exhibits  in  strong  and  glowing  relief,  what  is  con- 
stantly transpiring  among  men.  Take  any  individual  dis- 
tinguished for  his  crimes,  and  interrogate  him  respecting 
the  events  of  his  life — You  will  discover,  if  he  tells  you 
the  truth,  that  there  was  a  period  when  not  even  the 
proplietic  intimation  of  one  risen  from  the  dead  could 


SERMON  XIX.  319 

have  convinced  him,  that  he  should  ever  become  what  he 
now  is.  The  felon  on  the  gallows  can  testify  how  little 
he  once  expected  to  die  an  ignominious  death.  The  con- 
firmed drunkard  can  look  back  to  a  time  when  he  was 
what  the  world  calls  a  temperate  man — a  time  when  he 
had  so  high  an  opinion  of  his  own  native  energy — so 
much  confidence  in  the  stability  of  his  own  resolutions — 
that  he  would  have  deeply  resented  the  insinuation,  that 
it  was  even  possible  for  him  to  be  tempted  to  the  slightest 
degree  of  excess. 

And  here  we  cannot  refrain  from  adding  one  or  two 
incidental  remarks  suggested  by  this  last  example.  There 
are  no  facts  in  the  moral  history  of  man,  which  more  clearly 
and  impressively  illustrate  the  truth  of  our  text,  than  those 
connected  with  tlie  rise  and  progress  of  intemperate  habits. 
We  behold  thousands  and  thousands  of  our  fellow  beings 
the  abject  slaves  of  a  vice,  which  all  abominate,  and  which 
every  one,  at  the  commencement  of  his  career,  determines 
to  avoid.  Where  is  the  individual  who  entered  upon  life 
with  the  intention  to  become  a  drunkard?  Such  an  one 
is  no  where  to  be  found.  The  most  abandoned  victim  of 
intemperance  in  the  vilest  tavern  of  your  city,  once  en- 
tertained the  hope,  that  he  should  live  and  die  a  sober 
man.  He  confidently  believed,  that  \\2  should  be  able  to 
resist  temptations,  by  which  he  had  seen  so  many  others 
overcome.  Indeed,  he  would  have  recoiled  with  horror 
from  the  idea,  that  he  should  ever  destroy  his  character 
and  his  health,  his  fortune  and  his  family,  his  body  and 
his  soul,  by  yielding  to  habits  of  inebriation.  But  lie  ^'  trust- 
ed in  his  own  heart,"  and  was,  therefore,  "  a  fool."  He 
indulged  the  vain  hope,  that  he  could  gratify  his  thirst  for 
ardent  spirits,  without  being  induced  to  use  them  to  excess. 
Not  that  we  would  deny,  that  some  men  have  realized  a 
hope  of  this  kind.     We  admit  that  there  have  been  those 


320  SERMON  XIX. 

who  persisted  to  the  dose  of  life,  in  maintaining  what 
might  be  called  a  medium  between  temperate  and  intem- 
perate habits.  But  we  are  sure,  that  for  one  who  has 
succeeded  in  the  experiment,  thousands  and  tens  of  thou- 
sands have  failed.  And  we,  moreover,  affirm,  that  every 
person,  no  matter  what  may  be  his  strength  of  mind,  who 
accustoms  himself  to  approach  the  limitaries  of  temperance, 
is  always  in  danger  of  overstepping  his  prescribed  bounds. 
Indeed,  a  close  observer  of  human  nature — we  mean  Dr. 
Dwight — has  said,  ^^  The  man  who  drinks  spirits  regu- 
larly, ought  to  consider  himself  as  having  already  entered 
the  path  of  habitual  intoxication.'^  If  any  one  should 
tell  us,  that  this  language  is  far  too  strong,  we  have  a 
brief  answer  at  hand.  Tlie  remark,  if  erroneous,  is  at 
least  an  error  on  the  safer  side.  In  entire  abstinence 
from  ardent  spirits  there  is  security;  in  any  thing  short  of 
this  there  is  peril. 

To  the  youth  in  our  audience,  we  would  particularly 
utter,  on  this  occasion,  an  admonitory  voice.  We  would 
earnestly  and  affectionately  caution  you,  dear  hearers, 
againt  trusting  in  your  own  hearts,  when  inclination,  or 
the  solicitations  of  your  companions,  would  tempt  you  to 
lay  your  hand  on  tlie  intoxicating  glass.  Have  a  care, 
O  young  man,  how  you  confide  in  the  strength  of  your 
own  resolutions,  as  a  bulwark  against  the  encroachments 
of  intemperate  hal)its.  Avoid,  as  you  would  a  nest  of 
rattlesnakes,  every  haunt  of  debauchery.  When  the  lovers 
of  drink  invite  you  to  join  t!iem,  let  your  determined  lan- 
guage be,  "^  O  my  soul,  come  not  thou  into  their  secret; 
unto  their  assembly  mine  honour,  be  not  thou  united !" 

But  intemperance  is  by  no  means  the  only  evil  habit, 
the  abandonment  of  which  is  as  difficult,  as  its  continuance 
is  fatal  to  all  the  high  interests  of  man.  We  might  easily 
adduce  many  other  instances  in  illustration  of  the  general 


SERMON  XIX.  321 

truth  for  winch  we  contend,  that  the  individual  who  trusts 
in  his  own  heart,  for  the  al)ility  to  tread  the  steep  and 
lofty  paths  of  virtue,  undertakes  a  fooli^sli  experiment. 
Time,  however,  will  not  permit  us  to  multiply  examples. 
We  rest  the  proof  of  our  position  on  the  inveterate  pro- 
gressiveness  of  hahit — a  fact  familiar  to  every  one  who 
has  the  least  knowledge  of  human  nature.  Moralists  in 
all  ages  have  admitted  and  deplored  it.  Indeed,  they 
have  frequently  expressed  themselves  on  this  suhject,  in 
language  scarcely  less  strong  and  emphatic  than  that  of 
tlie  prophet,  who  says,  "  Can  tlie  Ethiopian  change  his 
skin,  or  the  leopard  his  spots?  then  may  ye  also  do  good, 
that  are  accustomed  to  do  evil." 

With  one  or  two  general  reflections  we  shall  now  close 
our  discourse. 

It  was  intimated,  at  an  early  period  of  our  remarks,  that 
the  text  is  a  passage  of  Scripture,  from  which  Christians 
themselves  may  extract  useful  instruction.  To  you,  then, 
brethren,  we  would  first  say  a  word.  Our  subject  is  calcu- 
lated to  make  you  humble.  Indeed,  of  what  can  you  be 
proud?  Of  your  riches?  Of  your  intellectual  attainments,  or 
personal  endowments?  Of  your  moral  excellences?  Of  your 
pious  performances? — Why,  you  owe  them  all  to  Jehovah; 
and  you  have  abundant  reason  to  be  ashamed  and  morti- 
fied that  you  have  felt  so  little  gratitude  to  liim  for  these 
various  indications  of  his  benignity.  Beware,  too,  of 
trusting  in  your  own  hearts,  for  they  are  ^*  deceitful  above 
all  things,  and  desperately  wicked."'  True,  they  liave 
been  sanctified  to  a  certain  extent  by  the  Spirit  of  God. 
But  they  retain  a  measure  of  imperfection,  so  that  when 
you  would  do  good,  evil  is  present  with  you.  It  becomes 
you,  therefore,  to  be  constantly  on  your  guard.  When 
you  recollect  that  even  a  David  and  a  Peter  were  taught 
by  bitter  experience,  the  folly  of  self-confidence,  you  must 


322  SERMON  XIX. 

admit  that  it  is  the  part  of  wisdom  to  act  under  a  deep 
and  an  abiding  sense  of  your  own  weakness.  Live  in 
habitual  dependence  on  the  grace  of  God.  He  has  pro- 
mised that  that  grace  shall  be  sufficient  for  you.  It  flows 
from  the  fountain  of  his  own  fulness,  and  is  inexhaustible. 
"When  I  am  weak  (says  Paul)  then  am  I  strong.'^ 
This  language  may  sound  paradoxical ;  but  it  breathes 
the  essential  spirit  of  practical  Christianity.  The  indi- 
vidual who  feels  most  truly  the  force  of  his  Redeemer's 
saying,  ^'  Without  me  ye  can  do  nothing,"  has  the  best 
right  to  exclaim  with  the  apostle  whose  words  we  have 
just  quoted,  "I  can  do  all  things  through  Christ  who 
strengtheneth  me.'' 

To  those  who  are  just  beginning  to  feel  a  personal  in- 
terest in  religion,  (if  there  be  such  in  this  assembly,)  we 
would  say,  a  conviction  of  your  own  inability  to  merit  the 
divine  favour,  is  the  first  step  in  the  path  to  heaven.  So 
long  as  you  are  destitute  of  this  conviction,  your  hopes  of 
acceptance  with  God  are  utterly  fallacious.  Renounce, 
we  entreat  you,  every  thought  that  you  can  be  saved 
through  works  of  righteousness  performed  by  yourselves. 
Go,  penitent  sinner,  to  the  cross  of  Christ,  and  learn  to 
plead  his  merits  alone  as  a  ground  of  salvation.  O!  then 
shalt  thou  hear  from  the  lips  of  divine  Mercy,  those  cheer- 
ing words,  ^'  Thy  sins  are  forgiven  thee." 

To  those  who  are  still  indifferent  and  callous  in  re- 
spect to  the  concerns  of  religion,  (and  it  were  an  excess 
of  charity  to  doubt  that  there  are  such  in  this  assembly,) 
we  would  say, — Your  condition,  dear  hearers,  is  truly  a 
lamentable — an  awful  one.  You  trust  in  your  own  hearts 
to  do  for  you,  what  they  are  entirely  insufficient  to  per- 
form. We  '^  speak  the  words  of  truth  and  soberness," 
when  we  tell  you  that  you  are  the  victims  of  a  delusion 
which  has  proved  the  ruin  of  many  a  soul  now  in  hell, 


SERMON  XIX.  223 

and  which,  if  not  speedily  abandoned,  will  accomplish 
your  destruction  also.  Believe  us,  if  you  are  saved  at 
all,  it  must  be  through  the  merits  of  the  Son  of  God.  In 
him  is  your  only  hope.  Go  to  the  bar  of  your  Maker, 
and  solicit  acceptance  on  the  ground  of  your  own  deserts. 
Ah!  he  will  take  you  at  your  word.  Yes,  self-righteous 
man,  you  shall  be  weighed  in  the  balances  of  heaven, 
and  found  wanting.  The  language  of  Jehovah  to  the 
waiting  executioners  of  his  justice,  will  be,  "Cast  ye  the 
unprofitable  servant  into  outer  darkness,  where  is  weep- 
ing and  gnashing  of  teeth." 

Finally,  to  all  in  this  assembly — Christians,  serious 
inquirers,  impenitent  sinners,  old  and  young — we  would 
say, — Trust  not  in  your  own  hearts.  To  do  so,  is  folly 
in  the  extreme.  "  Let  him  that  thiuketh  he  standeth, 
take  heed  lest  he  fall.. ..Let  not  him  that  girdeth  on  his 
harness,  boast  himself  as  he  that  putteth  it  off.'' 


SERMOIV  XX. 

GENESIS  XVIII.  35. 

*•  That  be  far  from  thee  to  do  after  this  manner,  to  slay  the  rig^hteous  with  the 
wicked:  and  that  the  righteous  should  be  as  the  wicked,  that  be  far  from 
thee:  shall  not  the  Judge  of  all  the  earth  do  right  ?" 

Thus  it  was  that  Abraham  interceded  with  Jehovah 
in  behalf  of  Sodom.  The  divine  intention  to  visit  with  a 
fearful  overthrow,  the  degenerate  inhabitants  of  that  city, 
had  just  been  communicated  to  him.  He  was  anxious  to 
avert,  if  possible,  the  impending  calamity,  and,  therefore, 
ventured  to  converse  with  God  on  the  subject.  He  was 
aware,  that  nothing  could  be  said  in  extenuation  of  the 
guilt  of  the  Sodomites.  Their  depravity  was  so  extreme 
— their  desert  of  some  signal  chastisement  so  glaring — 
that  not  a  word  could  properly  be  uttered  to  screen  them 
from  the  wrath  of  heaven.  But  the  benevolent  patriarch 
indulged  the  hope,  that  there  might  be  a  few  pious  per- 
sons remaining  even  amid  the  awful  wickedness  of  Sodom, 
and  it  occurred  to  him,  that  possibly  the  place  might  be 
spared  on  their  account.  This  was  the  only  plea  which 
the  circumstances  of  the  case  seemed  to  permit  him  to 
urge.  He  accordingly  drew  near  to  his  Maker,  and  thus 
commenced  his  address :  ^^  Wilt  thou  also  destroy  the 
righteous  with  the  wicked  ?  Peradventure  there  be  fifty 
righteous  within  the  city  :  wilt  thou  also  destroy  and  not 
spare  the  place  for  the  fifty  righteous  that  are  therein  ? 
That  be  far  from  thee  to  do  after  this  manner,  to  slay  the 
righteous  with  the  wicked ;  and  that  the  righteous  should 


SERMON  XX.  325 

be  as  the  wicked,  that  be  far  Irora  thee:  sliall  not  the  Judge 
of  all  the  earth  do  right?'' 

This  text  is  one  among  innumerable  passages  of  Scrip- 
ture, which  represent  the  Deity  as  a  being  of  the  liighest 
and  most  inflexible  justice.     He  is  not  only  the  Creator 
and  Preserver,  but  also  the  Governor  of  the  universe.  He 
reigns  over  his  creatures,  as  their  riglitful  Sovereign.  To 
him  they  are  accountable  for  all  their  conduct.     His  do- 
minion, however,  is  not  a  mere  arbitrary  supremacy  found- 
ed   on   infinite  miglit.      There  are  certain  definite   and 
immutable  principles,  originating  in  tlie  eternal  rectitude 
of  his  own  nature,  by  which  his  government  is  adminis- 
tered.   In  pursuance  of  these  principles,  which  he  can  no 
more  abandon  than  he  can  cease  to  exist,  he  always  deals 
with  voluntary  agents  according  to  their  moral  deserts. 
It  is  impossible  for  him  to  treat  the  good  and  the  bad — 
those  who  obey,  and  those  who   disobey  his  laws — in 
precisely  the  same  manner.    Of  this  truth  Abraham,  even 
at  an  early  age,  when  the  lights  of  reason  and  revelation 
were  both  comparatively  dim,  was  fully  convinced.     He 
assumed  it  as  a  point  that  could  not  be  denied,  or  doubted; 
and  it  formed  the  basis  of  his  intercession  in  behalf  of 
Sod(»m.     He  was  sure,  that  it  would  be  far  from  God  to 
destroy  the  righteous  with  the  wicked — to  involve  op- 
posite characters  in  indiscriminate  destruction.     Such  a 
procedure  he  scrupled  not  to  intimate,  would  be  imjustoii 
the  part  of  his  Maker.     Thus  he  emphatically  asked, 
«  Shall  not  the  Judge  of  all  the  earth  do  right?" 

It  is  certain,  then,  that  in  the  universe  of  God,  a  due 
distinction  will,  in  every  instance,  be  ultimately  made 
between  the  virtuous  and  the  vicious.  We  say  ultimately, 
because  there  can  be  no  doubt,  that,  in  the  present  world, 
such  a  distinction  does  not  uniformly  obtain.  Here  men 
are  not  dealt  witii  exactly  according  to  their  merits.  The 

39 


326  SERMON  XX. 

sun  rises  to  enlighten  and  bless  the  evil  and  the  good. 
Rain  descends  on  the  just  and  on  the  unjust.  The  wick- 
ed sometimes  enjoy  a  large  measure  of  temporal  blessings, 
while  the  righteous  are  visited  with  every  kind  and  degree 
of  affliction.  Nor  could  it  be  otherwise  in  a  state  of  pro- 
bation, where  voluntary  agents,  instead  of  being  rewarded 
and  punished  in  strict  accordance  with  the  demands  of 
justice,  are  to  be  tried  and  prepared  for  their  ulterior  des- 
tination. The  period  is  coming,  when  all  these  inequali- 
ties will  be  rectified — when  every  cloud  tliat  now  seems  to 
hang  over  the  moral  government  of  Deity  will  disappear 
— when  his  character  as  the  Judge  of  all  the  earth  will 
shine  forth  with  unsullied  lustre — when  he  will  weigh,  in 
even  scales,  the  deserts  of  all  intelligent  beings,  and  de- 
termine their  fate  for  eternity  on  such  principles,  as  shall 
constrain  the  whole  universe  to  acknowledge  and  feel  the 
equity  of  his  decisions. 

The  general  doctrine  inculcated  in  the  text  before  us, 
is  capable  of  many  applications.  The  justice  of  God  is 
a  fruitful  theme,  from  which  a  variety  of  important  con- 
clusions may  be  drawn.  We  propose,  on  the  present 
occasion,  to  consider  it  in  refereuce  to  a  question,  which, 
though  not  very  often  discussed  in  the  pulpit,  or  even  in 
books,  is  frequently  a  topic  of  conversation,  and  occasion- 
ally occupies  the  thoughts,  and  awakens  the  speculations, 
of  every  serious  mind.  We  allude  to  the  future  destiny 
of  those  who  die  in  infancy.  It  is  a  matter  of  equal  sur- 
prise and  regret,  that  a  subject  of  so  much  interest  should 
be  so  rarely  adverted  to  by  those  who  speak  and  write  on 
the  prospects  of  man  as  a  religious  being.  To  tell  us, 
that  the  Scriptures  reveal  little  or  nothing  in  relation  to 
this  point,  is  not  a  sufficient  apology  for  the  silence  main- 
tained by  preachers  and  writers,  since  other  topics — such, 
for  example,  as  the  title  of  children  to  baptism — respect- 


SERMON  XX.  327 

ing  whicli  the  disclosures  of  Revelation  are  scarcely 
more  explicit,  have  employed  many  an  eloquent  tongue, 
and  many  a  prolific  pen.  Our  theological  libraries 
exhibit  no  deficiency  of  erudite  and  elaborate  works  on 
the  comparatively  unimportant  point,  whether  infants  may 
be  baptized,  while  we  may  minutely  examine  the  contents 
of  whole  shelves  of  volumes,  without  finding  a  page,  or 
even  a  sentence,  that  has  a  bearing  on  the  question, 
whether  the  large  number  of  human  beings,  whom  death 
removes  from  our  earth  before  they  are  capable  of  moral 
error,  shall  be  saved  or  lost. 

This  silence  of  so  many  of  our  most  approved  religious 
writers  and  speakers,  in  reference  to  the  future  destiny  of 
infants,  has  led  to  a  result  deeply  to  be  deplored.  A 
very  general  impression  has  gone  abroad,  that  theologians 
of  our  own  denomination  in  particular,  imagine,  that  some 
who  die  in  infancy  are  lost.  The  preacher  to  whom  you 
are  listening,  has  been  asked,  with  much  gravity  and  con- 
cern, whetbcr  all  Presbyterian  ministers  really  held  the 
opinion,  that  "tbere  are  children  in  hell  not  a  span  long,'' 
as  it  is  commonly  expressed.  Indeed,  an  elaborate  at- 
tempt has  recently  been  made  by  the  Unitarians  of  New- 
England,  in  one  of  their  leading  periodical  works,  to 
show,  that  the  damnation  of  infants  is  not  only  an  infer- 
ential point  necessarily  flowing  from  Calvinism,  but  an 
article  of  belief  actually  adopted,  and  explicitly  avowed, 
by  some  of  tlie  most  eminent  Calvinistic  divines.  Under 
these  circumstances  it  becomes,  in  our  apprehension,  the 
solemn  duty  of  every  minister  in  the  Presbyterian  church, 
publicly  to  declare,  on  all  suitable  occasions,  what  are  his 
views  in  relation  to  this  subject.  By  thus  acting  he  will  quiet 
the  minds  of  many  in  his  own  church,  at  the  same  time 
that  he  contributes  to  wrest  from  the  liands  of  others, 
a  weapon  which  tiiey  have  successfully  wielded  to  the 


328  SERMON  XX. 

detriment  of  the  entire  denominatioii  of  whicli  he  is  a 
member. 

Before  we  advance  further,  it  is  but  fair  to  state,  that 
very  few,  if  any,  Calvanistic  divines  have  avowed  a  belief 
in  the  damnation  of  infants.  The  contrary  impression, 
however  generally  it  may  prevail,  and  however  it  may 
have  been  encouraged  by  the  erroneous  representations  of 
those  who  ought  to  know  better,  does  not  accord  with  the 
trutli.  The  utmost  that  can  be  correctly  affirmed,  is  that 
some  Calvinistic  divines  have  expressed  themselves 
doubtfully  on  this  subject.  They  have  taken  the  ground, 
that,  as  the  Scriptures  are  silent  in  relation  to  the  future 
fate  of  infants,  the  readers  of  the  Scriptures  ought  to  con- 
sider the  point  as  among  those  secret  things  which  belong 
to  the  Lord  our  God,  and  with  whicli,  therefore,  it  is  im- 
pertinent for  human  curiosity  to  intermeddle.  On  the 
other  hand,  there  are  some  Calvinistic  divines  who  have 
avowed,  in  terms  the  most  explicit  and  unqualified,  their 
clear  and  settled  persuasion,  that  all  who  die  in  infancy 
shall  be  saved.  For  example,  Toplady,  than  whom  a 
fiercer  and  more  thorough-going  Calvinist  never  stepped 
on  the  arena  of  polemics,  gives  it  as  his  unhesitating  con- 
viction, that  "  the  souls  of  all  departed  infants  are  w  ith 
God  in  glory;  that  in  the  decree  of  predestination  to  life, 
God  hath  included  all  whom  he  intended  to  take  away  in 
infancy;  and  that  the  decree  of  reprobation  hath  nothing 
to  do  with  them."  Let  us  next  hear  John  Newton.  In 
a  letter  of  condolence  to  a  friend  on  the  loss  of  a  child,  he 
says,  "  I  cannot  be  sorry  for  the  death  oi  infants.  How 
many  storms  do  they  escape!  Nor  can  I  doubt  in  my 
private  judgment,  that  they  are  included  in  the  election  of 
grace.  Perhaps  those  who  die  in  infancy,  are  the  exceed- 
ing great  multitude  of  all  people,  nations  and  languages, 
mentioned  Revelation  vii.  3.  in  distinction  from  the  visible 


SKRMON  XX.  329 

body  of  professing  believers,  who  were  marked  in  tlieir 
forelieads,  and  openly  known  to  be  the  Lord's."  The 
same  author  in  another  place,  tlius  writes:  '^Children 
who  die  in  their  infancy,  have  not  yet  done  any  thing  in 
tlie  body,  either  good  or  bad.  It  is  true,  tliey  are  by 
nature  evil,  and  must,  if  saved,  be  the  subjects  of  a  super- 
natural change.  And  though  we  cannot  conceive  how 
this  change  is  to  be  wrought,  yet  I  suppose  few  are  so  rash 
as  to  imagine  it  inipossilile  that  any  infiints  can  be  saved. 
The  same  power  that  produces  this  change  in  some,  can 
produce  it  in  all;  and,  therefore,  I  am  willing  to  believe, 
till  the  Scripture  forbids  me,  that  infants  of  all  nations 
and  kindreds,  without  exception,  who  die  before  they  are 
capable  of  sinning  after  the  similitude  of  Adam's  transgres- 
soin,  who  have  done  nothing  in  the  body  of  which  they  can 
give  an  account,  are  included  in  the  election  of  grace. 
They  are  born  for  a  better  world  than  this;  they  just  en- 
ter this  state  of  tribulation ;  they  quickly  pass  through  it ; 
their  robes  are  washed  in  the  blood  of  the  Lamb,  and 
they  are  admitted  for  his  sake  before  the  throne."  More 
passages  of  a  similar  purport  might  be  quoted  from  other 
Calvinistic  writers.  But  we  shall  merely  add  the  opinion 
of  Dr.  Scott.  In  commenting  on  that  saying  of  our  divine 
Lord,  "Suffer  little  children,  and  forbid  them  not  to  come 
unto  me,  for  of  such  is  the  kingdom  of  heaven,''  he  re- 
marks, that  the  passage  may  be  understood  as  intimating, 
that  the  "kingdom  of /ieai/'(^H///^/o?'^  is  greatly  constituted 
of  such  as  die  in  their  infancy."  He  further  says,  ^<  In- 
fants are  as  capable  of  regeneration  as  grown  persons; 
and  there  is  ground  to  conclude,  that  all  those  who  have 
not  lived  to  commit  actual  transgressions,  though  they 
share  in  the  effects  of  the  first  Adam's  offence,  will  also 
share  in  tjje  blessings  of  tiie  second  Adam's  gracious 
covenant;   without  their  personal   faith  and   obedience, 


330  SERMON  XX. 

but  not  without  the  regenerating  influence  of  the  Spirit  of 
Christ."  These  extracts  will  serve  to  show  that  there 
have  been  Calvinistic  authors  of  the  highest  repute,  who 
entertained  no  doubts  whatever  respecting  the  future  con- 
dition of  dying  infants.  And  yet  it  has  been  solemnly 
aflSrmed,*  that  the  doctrine  which  asserts  the  damnation 
of  at  least  some  such  infants,  is  an  essential  feature  of 
Calvinism,  and  would  now  be  insisted  on  by  all  real  and 
consistent  Calvinistic  ministers,  if  they  thought  that  their 
people  would  bear  it.  After  the  quotations  which  have 
been  adduced  from  writers  like  Toplady,  and  Newton, 
and  Scott,  we  are  surely  entitled  to  say,  that  the  affirma- 
tion is  at  variance  with  the  fact. 

In  discussing  the  question  of  the  future  fate  of  dying 
infants,  we  shall  assume,  as  a  position  not  to  be  contro- 
verted, that  they  shall  be  either  all  saved,  or  all  lost.  We 
are  wholly  unable  to  conceive,  on  what  ground  any  dis- 
tinction can  be  made  among  them.  They  enter  eternity 
with  a  moral  character  precisely  alike,  and  consequently 
they  must  stand  on  the  same  footing  at  the  bar  of  their 
Maker.  To  confer  happiness  on  some,  and  doom  others 
to  misery,  were  a  procedure  entirely  inadmissible  in  the 
righteous  government  of  God.  It  will  not  do  to  say,  that 
Jehovah  is  a  sovereign  who  doeth  according  to  his  plea- 
sure in  the  armies  of  heaven,  and  among  the  inhabitants 
of  the  earth,  and  that  he  can  dispose  of  his  creatures  just 
as  the  potter  works  with  his  clay,  making  some  vessels 
to  honour,  and  others  to  dishonour.  We  are  by  no  means 
inclined  to  call  in  question  the  sovereignty  of  the  Most 
High.  Far — very  far — be  it  from  us  to  deny  to  Him  the 
prerogative  of  doing  what  he  will  with  his  own.  But  at 
the  same  time,  we  have  the  most  implicit  confidence  in  the 

•  In  the  Christian  Examiner. 


SERMON  XX.  331 

essential  rectitude  and  benignity  of  the  divine  nature.  We 
believe  that  God,  however  absolute  as  a  sovereign,  is  still 
just,  and  holy,  and  good,  insomuch  that  he  pays  the  strict- 
est regard  to  the  riglits,  and  consults  for  the  truest  inter- 
ests of  every  being  under  his  control.  The  supposition 
that  some  who  die  in  infancy  may  be  saved  on  account  of 
their  parents'  faith,  or  their  parents'  good  qualities,  is  not 
to  be  harboured  for  a  moment.  In  sliort,  it  appears  to  us, 
that  there  is  no  denying  our  position,  that  those  who  are 
removed  from  our  earth  before  they  are  capable  of  moral 
action,  must  be  all  saved,  or  all  lost.  We  shall  now  pre- 
sent a  few  considerations  to  show  tliat  they  shall  be  all 
saved. 

And  first,  let  us  consult  the  testimony  of  the  divine 
word.  We  admit  that  the  Scriptures  say  nothing  directly 
and  positively  in  relation  to  this  subject.  Tliere  are,  how- 
ever, some  passages  wliich  may  be  thought  to  have  an  in- 
cidental bearing  on  the  point.  We  shall  briefly  advert 
to  them.  We  begin  with  the  language  of  David  on: the 
death  of  the  infant  which  heaven  removed  from  him,  as  a 
punishment  for  the  sin  of  which  he  was  guilty  in  the  case 
of  Uriah  and  Bath-sheba.  We  are  told  that  during  the 
child's  illness,  he  was  perfectly  disconsolate,  lying  all 
night  on  the  earth,  and  refusing  to  receive  any  sustenance. 
But  as  soon  as  he  learned  the  fact  of  its  death,  he  arose, 
and  having  washed  and  anointed  himself,  changed  his 
dress,  and  repaired  to  the  house  of  the  Lord  for  worship, 
and  then  entered  his  own  dwelling  and  partook  of  the  re- 
freshments that  were  set  before  him.  His  servants  ex- 
pressed their  surprise  at  this  conduct.  He  replied, 
"  While  the  child  was  yet  alive,  I  fasted  and  wept,  for  I 
said.  Who  can  tell  whether  God  will  be  gracious  to  me, 
tliat  the  child  may  live?  But  now  he  is  dead,  wherefore 
should  I  fast?  can  1  bring  him  back  again?     I  shall  go 


332  SERMON  XX. 

to  him,  but  he  shall  not  return  to  me.''  Now,  we  regard 
this  as  a  somewhat  remarkable  passage.  David,  it  will 
be  observed,  here  speaks  in  a  way  which  shows  that  he 
was  free  from  any  doubt  concerning  the  happiness  of  his 
departed  infant.  '^ I  shall  go  to  him."  This  is  very  po- 
sitive language,  and  when  we  recollect  that  it  was  spoken 
in  reference  to  a  child  that  was  the  offspring  of  adultery, 
and  was  visited  with  sickness  and  death  as  a  judgment 
for  the  father's  iniquity,  we  may  account  it  presumptive 
evidence  in  behalf  of  the  truth  for  which  we  contend.  We 
shall  next  quote  from  tlie  prophecies  of  Jeremiah  two 
passages  on  which,  indeed,  we  confess  that  much  stress 
cannot  be  laid,  but  which  may  yet  deserve  at  least  a  mo- 
ment's notice.  The  prophet,  in  one  place,  represents  Je- 
hovah as  bringing  this,  among  other  charges,  against  the 
Jews,  "  Also  in  thy  skirts  is  found  the  blood  of  the  souls 
of  the  poor  innocents ;"  and  in  another  place  he  describes 
God  as  holding  this  language :  "  Thus  saith  the  Lord  of 
Hosts,  the  God  of  Israel ;  Behold,  1  will  bring  evil  upon 
this  place,  the  which  whosoever  heareth,  his  ears  shall 
tingle.  Because  they  have  forsaken  me,  and  have  estranged 
this  place,  and  have  burned  incense  in  it  unto  other  gods, 
whom  neither  they  nor  their  fathers  have  known,  nor  the 
kings  of  Judah,  and  have  filled  this  place  with  the  blood 
of  innocents."  The  only  observation  which  we  have  to 
offer  on  these  texts,  is,  that  the  application  of  the  term 
innocents  indiscriminately  to  children,  is  not  very  conso- 
nant with  the  idea  tliat  any  departed  infants  shall  be 
finally  and  eternally  lost.  Nor  does  this  idea  seem  quite 
consistent  with  the  scope  and  spirit  of  the  following  pas- 
sage at  the  close  of  the  book  of  Jonah  :  "  And  should  I 
not  spare  Nineveh,  that  great  city,  wherein  are  more  than 
six  score  thousand  persons  that  cannot  discern  between 
their  right  hand  and  their  left  ?"     Tiiere  are  other  pas- 


SERMON  XX.  333 

sa^-es  of  the  Old  Testament,  in  which  much  tender  regard 
is  expressed  for  little  children.     But  we  forbear  to  take 
up  your  time  with  the  quotation  of  them.     Let  us  now 
open  the  New  Testament.     We  there  meet  with  conduct 
and  language  on  the  part  of  our  divine  Lord  himself, 
which,  to  say  the  least,  are  more  favourable  to  the  opinion 
that  all  who  die  in  infancy  shall  be  saved,  than  to  the 
contrary  supposition.     AVe  shall  lay  before  you,  without 
particular  comment,  the  passages  which  we  have  in  view. 
"At  the  same  time  came  the  disciples  unto  Jesus,  saying, 
Who  is  the  greatest  in  the  kingdom  of  heaven?     And 
Jesus  called  a  little  child  unto  him,  and  set  him  in  the 
midst  of  them,  and  said,  Verily  I  say  unto  you,  except 
ye  be  converted,  and  become  as  little  children,  ye  shall 
not  enter  into   the  kingdom   of   heaven.     And   whoso 
shall  receive  one  such  little  child  in  my  name,  receiveth 
me."     In  a  subsequent  verse  of  the  chapter  from  which 
this  extract  is  taken,  the  Saviour,  pursuing  the  same  strain 
of  remark,  says,  "  Take  heed,  that  ye  despise  not  one  of 
these  little  ones ;  for  I  say  unto  you,  that  in  heaven  their 
angels  do  always  behold  the  face  of  my  Father  which  is 
in  heaven.''     Again,  "  And  they  brought  young  children 
to  him,  that  he  should  touch  them ;  and  his  disciples  re- 
buked those  that  brought  them.  But  when  Jesus  saw  it,  he 
was  displeased,  and  said  unto  them,  Suffer  the  little  chil- 
dren to  come  unto  me,  and  forbid  them  not;  for  of  such  is 
the  kingdom  of  God.  Verily  I  say  unto  you,  Whosoever 
shall  not  receive  the  kingdom  of  God  as  a  little  child,  he 
shall  not  enter  therein.  And  he  took  them  up  in  his  arms, 
put   his    hands   upon  them,    and  blessed  them.''     The 
same  incident  which  we  have  thus  extracted  from  Mark, 
is  likewise  related  by  Matthew  and  Luke. 

The  scriptural  passages  which  we  have  now  quoted, 
will  suffice  to  show,  that  the  testimony  of  the  divine  word, 

10 


334  SERMON  XX. 

so  far  as  it  can  be  brought  to  bear,  with  any  thing  like 
directness,  on  the  point  under  consideration,  is  by  no 
means  unfavourable  to  the  position  which  asserts  the  sal- 
vation of  all  departed  infants.  We  have  granted,  that 
the  Scriptures  do  not  formally  decide  the  question.  But 
we  must  insist,  that  they  warrant  the  confident  belief  that 
none  who  die  in  infancy  shall  be  damned.  They  are  ad- 
dressed to  us  as  rational  beings.  They  appeal  to  our  rea- 
son, and  we  are  required  to  exercise  our  reason  in  the  full 
investigation  of  every  thing  that  they  teach,  directly  or  in- 
directly. Now,  we  contend  that  they  discover  to  us  quite 
enough  of  the  character  of  God,  and  of  the  principles  on 
which  his  moral  government  is  administered,  to  authorize 
the  conclusion,  that  where  no  actual  offence  has  been  com- 
mitted, eternal  punishment  will  not  be  inflicted.  In  fact, 
after  what  the  Scriptures  have  so  clearly  and  emphatically 
inculcated  respecting  the  essential  rectitude  of  the  divine 
nature,  we  should  deem  it  entirely  unnecessary  for  them 
to  announce,  in  so  many  words,  that  all  who  die  in  in- 
fancy shall  be  saved.  And  this,  we  conceive,  is  the  pro- 
per mode  of  explaining  and  accounting  for  the  silence  of 
the  inspired  record  on  this  point. 

Most  of  the  writers  who  have  contended  for  the  salva- 
tion of  all  departed  infants,  have  been  disposed  to  rely, 
for  the  defence  of  their  views,  chiefly  on  the  mercy  of 
God.*  But  we  are  rather  inclined  to  assume  a  different 
ground.  We  prefer  resting  our  confident  belief,  in  respect 
to  this  matter,  on  the  justice  of  Jehovah.  We  reason,  as 
Abraham  does  in  our  present  text.  We  are  persuaded 
that  it  will  be  far  from  God  to  slay  the  righteous  with  the 
wicked.  We  know  that  the  Judge  of  all  the  earth  must 
do  right.     These,  brethren — these  are  the  premises  from 

•  Jeremy  Taylor,  however,  founds  his  argument  relative  to  this  subject,  on 
the  justice  ot"  God. 


SERMON  XX.  335 

which  we  infer  that  no  moral  agents,  guiltless  of  actual 
transgression,  shall  be  damned.  And  while  we  would 
not  diminish  the  glory  of  the  divine  benevolence,  we  ven- 
ture to  say,  that,  in  all  cases,  it  is  wiser  and  safer  to  rely 
on  the  justice  of  Deity.  We  know  not  what  obstacles  the 
moral  government  of  God  may,  in  particular  instances,  in- 
terpose to  the  exercise  of  liis  mercy.  But  we  may  res^ 
assured,  that  nothing  can  possibly  occur  to  induce  him  t 
do  what  is  unjust.  When  I  stand  at  tlie  bar  of  my  Ma- 
ker as  a  sinner,  I  should  tremble  for  my  fate  were  I  com- 
pelled to  cast  myself  entirely  on  his  benevolence  and  com- 
passion. May  I  then  be  enabled  to  plead  his  justice, 
satisfied,  not,  indeed,  by  any  acts  of  my  own,  but  by  the 
obedience  and  sufferings  of  him  who  died  that  guilty  men 
might  live ! 

We  go  on  to  remark,  as  another  argument  for  the 
truth  which  we  are  attempting  to  defend,  tliat  no  object  is 
to  be  attained,  so  far  as  we  can  see,  in  the  government  of 
God,  by  the  perdition  of  infants.  We  can  readily  con- 
ceive, that  the  punishment  of  actual  offenders  may  accom- 
plish a  highly  important  end  in  the  divine  administration, 
by  deterring  other  beings  from  transgression.  But  no  ima- 
ginable good  can  result  from  inflicting  misery  on  those 
who  never  sinned.  Were  the  Supreme  Ruler  of  the  uni- 
verse to  consign  the  innocent  to  final  wretchedness,  the 
only  reason  that  we  could  conceive  for  such  a  procedure 
would  be  the  malevolence  of  his  nature.  But  the  God  of 
the  Bible  has  no  pleasure  even  in  the  death  of  the  wicked. 
He  punishes  them  for  the  general  good  of  tiie  universe. 

Besides,  it  deserves  to  be  considered,  whether  it  is  not 
impossible,  in  the  nature  of  things,  for  infants  to  endure 
what  must  constitute  a  primary  part  of  the  punisliment  in- 
flicted on  the  wicked  in  tlie  future  world.  They  are  surely 
incapable  of  remorse.  On  their  spirits  tlie  worm  that  never 


336  SERMON  XX. 

dies  cannot  prey.  They  have  done  no  evil  with  which 
to  reproach  themselves.  To  suppose  that  they  should  feel 
remorse  on  account  of  Adam's  sin  is  preposterous.  No 
man's  conscience  ever  has  upbraided  him,  or  ever  will 
upbraid  him  for  any  transgressions  but  his  own.  He  can 
no  more  repent  of  what  Adam  did,  than  he  can  repent  of 
what  Nero  or  Caligula  did. 

There  is  one  objection  to  the  salvation  of  infants,  on 
which  we  ought,  perhaps,  to  offer  a  single  remark,  before 
we  close.  The  Scriptures,  it  is  said,  insist  on  faith  as  a 
condition  of  salvation.  Now,  as  infants  cannot  believe, 
they  cannot  be  saved.  We  answer,  in  one  word,  that 
God  requires  faith  only  of  those  who  are  capable  of  ex- 
ercising it.  He  never  demands  impossibilities.  And 
more  than  this,  the  argument  to  which  we  allude,  if  it 
proves  any  thing,  will  prove  that  no  infants  whatever  can 
be  savedj  since  they  are  all  equally  incapable  of  faith. 
Indeed,  the  more  we  examine  this  subject,  the  stronger 
becomes  our  conviction  as  to  the  soundness  of  our  funda- 
mental j)Osition,  that  infants  must  be  either  all  saved  or 
all  lost.  No  medium  between  these  extremes,  is,  in  anyres- 
pect  tenable.  We  believe  that  they  will  all  be  saved,  and 
though  not  capable  of  exercising  faith,  their  salvation  will 
be  ascribed  to  Him  who  loved  them,  and  gave  himself 
for  them. 

The  subject  which  we  have  thus  hastily  discussed  is 
eminently  consolatory  to  parents,  or,  at  least,  to  pious  pa- 
rents, whose  lot  it  has  been  to  be  deprived  of  their  infant 
offspring.  There  are,  no  doubt,  such  parents  in  the  as- 
sembly which  we  this  morning  address.  Brethren,  we 
would  have  you  to  banish  all  sorrow  from  your  bosoms, 
since  we  feel  authorized  to  assure  you,  and  on  scriptural 
grounds,  that  your  departed  infants  are  far  happier  now 
than  they  would  have  been  had  Providence  continued 


SERMON  XX.  337 

them  with  you.  Yes,  they  are  with  God  in  glory,  and 
you  may  confidently  anticipate  a  joyful  meeting  with  them 
on  the  day  of  your  own  entrance  into  heaven.  Let  it  then 
be  your  endeavour  meekly  to  submit  to  the  will  of  the 
Most  High,  and  diligently  to  prepare  for  that  better  and 
brighter  world,  where  parent  and  child  shall  be  united  to 
part  no  more. 

Does  any  one  here  ask,  why  we  have  intimated  a  re- 
striction to  pious  parents,  of  the  consolation  flowing  from 
our  present  subject?  We  answer,  because  other  parents, 
though  they  are  warranted  in  the  belief  that  their  departed 
infants  have  gone  to  heaven,  have  no  right  to  cherish  the 
hope  that  they  shall  ever  meet  them  there.  Their  own 
destination  must  be  very  different.  This  is,  in  truth,  a 
solemn  thought  for  impenitent  fathers  and  impenitent  mo- 
thers. Are  there  such  in  our  audience  to  day  ?  Brethren, 
we  beg  you  to  consider  how  you  will  endure  an  eternal 
separation  from  your  children.  Believe  us,  such  separa- 
tion is  inevitable  if  you  do  not  speedily  repent  of  your 
sins,  and  become  new  beings.  We  exhort  you,  then,  as 
you  retain  any  affection  for  the  infants  whom  you  have 
lost  on  earth,  and  as  you  would  delight  to  join  them  again 
in  the  realms  of  celestial  purity  and  bliss — O!  we  exhort 
you,  not  to  continue  another  hour  in  a  state  of  impenitence. 

But  there  are  those  in  our  audience  to  day — impenitent 
sinners,  we  mean — who  are  not  parents.  And  what  salu- 
tary admonition,  dear  hearers,  does  this  subject  address 
to  you?  We  shall  tell  you,  in  a  single  word.  It  suggests 
the  solemn  reflection,  that  it  had  been  far  better  for  you  to 
be  removed  from  earth  before  the  setting  of  the  first  sun 
that  dawned  upon  you,  than  to  die  in  your  present  condi- 
tiftn.  You,  no  doubt,  rejoice  that  it  was  your  good  for- 
tune to  escape  the  many  perils  of  infancy,  and  if  ever  you 
have  felt  any  thing  like  gratitude  to  God,  the  emotion  has 


338  SERMON  XX. 

probably  been  excited  by  the  contemplation  of  his  good- 
ness in  prolonging  your  existence.  And  yet  we  must  as- 
sure you,  that  what  you  thus  count  a  blessing,  will  prove 
a  real  curse  should  death  overtake  you  ere  you  have  se- 
cured an  interest  in  Christ.  We  request  you,  then,  to 
carry  this  solemn  thought  home  with  you.  But  what  are 
we  saying?  Carry  it  home  with  you?  No,  let  it  have  its 
due  influence  on  the  spot.  0  !  leave  not  the  house  of  God 
this  morning  till  you  have  resolved  to  repent  and  enter  on 
a  new  course  of  life.  Nothing  can  be  gained  by  delay. 
The  interests  of  eternity  are  at  stake,  and  every  moment, 
therefore,  is  of  infinite  importance  to  you.  It  is  only  by 
promptness  and  decision,  that  you  can  escape  whatever 
misery  is  implied  in — a  worm  that  dieth  not,  and  fire  that 
is  not  quenched. 


SER3I01V  XXI. 


JOB  XIX.  S5,  26. 


"  For  I  know  that  my  Redeemer  liveth,  and  that  he  shall  stand  at  the  latter 
day  upon  the  earth.  And  though  after  my  skin,  worms  destroy  this  body, 
yet  in  my  flesh  shall  I  see  God." 

This  passage  has  been  strangely  considered  by  some 
as  destitute  of  any  spiritual  meaning.  They  suppose, 
that  Job  here  simply  expresses  the  confident  hope  that 
God  would  at  last  deliver  him  from  the  misery  which  had 
come  upon  him  in  the  loss  of  property,  of  children,  and 
of  health ;  that  a  calmer  and  happier  period  would  arrive 
before  the  termination  of  his  earthly  career.  But  this 
exposition  of  the  text  may  be  shown  not  to  be  the  true 
one,  by  a  reference  to  the  two  verses  immediately  prece- 
ding. If  the  afflicted  patriarch  had  been  thinking  merely 
of  a  temporal  redemption,  it  is  hardly  to  be  presumed, 
that  he  would  have  prefaced  the  declaration  of  his  cheer- 
ing views  on  this  article  with  words  so  exceedingly  solemn 
as  the  following :  "  O  tliat  my  words  were  now  written ! 
O  that  they  were  printed  in  a  book!  That  they  were  en- 
graven with  an  iron  pen  and  laid  in  the  rock  for  ever!" 
Now,  surely  such  language,  to  say  the  least,  sounds  very 
inappropriate,  as  an  introduction  to  a  profession  of  belief, 
on  the  part  of  an  individual,  that  he  should  one  day  be 
as  rich  in  flocks  and  herds  as  ever,  that  the  sons  and 
daughters  whom  Providence  had  taken  from  him  should  be 
replaced  by  others,  and  that  the  boils  which  covered  his 


340  SERMON  XXI. 

body  should  be  cured.  The  whole  passage  is  thus  de- 
graded, and  rendered  unworthy  of  the  context,  and,  in- 
deed, of  the  word  of  God. 

Brethren,  let  us  follow  the  dictates  of  common  sense — 
let  us  conform  to  the  sure  rule  of  scriptural  analogy — 
and  then  we  shall  perceive,  that  the  text  now  before  us, 
is  a  most  remarkable  expression  of  evangelical  faith  on  the 
part  of  one  who  lived  many  centuries  prior  to  the  Chris- 
tian economy.  We  have  here  strong  and  striking  evi- 
dence, that  the  religious  views  of  devout  men,  under  the 
old  dispensation,  were  not  so  indistinct  and  imperfect  as 
we  are  apt  to  imagine.  In  short,  this  passage  confirms 
the  remark  of  Paul,  that  "  the  gospel  was  preached  to 
Abraham." 

Job  here  refers  to  a  personage  whom  he  styles  Re- 
deemer. This,  we  all  know,  is  one  of  the  scriptural 
titles  of  the  Son  of  God.  And  surely  the  appellation  is 
a  most  appropriate  and  expressive  one.  It  designates 
with  peculiar  clearness  and  force,  his  character  and  office 
as  the  Deliverer  of  mankind  from  sin  and  misery.  You, 
Christian  brethren,  know  its  emphatic  meaning.  It 
teaches  you,  that  you  were  subject  to  the  penalty  of  a  bro- 
ken law,  and  have  been  fully  released — that  you  were  un- 
der the  dominant  influence  of  unhallowed  habits,  and  have 
been  set  at  liberty — and  all  this  through  the  kind  and  un- 
merited interposition  of  One  mighty  to  save.  It  thus 
implies,  that  all  the  blessings  which  you  enjoy,  or  hope 
for,  are  the  purchase — the  gratuitous  result — of  another's 
services. 

And  hence  Job,  in  this  passage,  is  not  content  with 
speaking  of  a  Redeemer  in  general  terms.  He  also  makes 
use  of  the  language  of  appropriation.  He  represents  this 
Redeemer  as  his.  He  calls  him,  my  Redeemer.  Now, 
we  shall  not  deny,  that  there  is  a  sense  in  which  such 


SERMON  XXI.-  34t 

phraseology  as  this  may  be  adopted  by  every  person  who 
hears  the  gospel,  which  contains  a  free  offer  of  the  Lord 
Jesus  Christ  as  a  Saviour  to  the  whole  human  family. 
But  there  is  likewise  another  and  more  restricted  sense, 
in  which  we  may  individually  claim  the  Son  of  God  as 
our  Redeemer,  when  we  venture  to  indulge  the  hope,  that 
the  benefits  of  his  redemption  have  been  actually  conferred 
upon  us.  To  advance  a  claim  of  this  kind,  is  to  presume 
that  we  have  complied  with  the  conditions  on  which  these 
benefits  are  tendered  to  our  acceptance — that  we  have  be- 
come deeply  penitent  for  our  violations  of  the  divine  law 

that  we  rely  for  pardon,  and  the  favour  of  our  Maker, 

solely  on  the  merits  of  Christ — and  that  we  are  endea- 
vouring, with  the  aid  of  Heaven,  to  obey  the  gospel  as  a 
rule  of  moral  and  religious  conduct. 

A  question  of  the  greatest  practical  importance  might 
here  present  itself  for  consideration :  Is  it  necessary  for 
every  one  who  has  really  obtained  an   interest  in   the 
highest  blessings  of  Christianity,  to  be  able  to  say,  in 
language  similar  to  that  of  Job,  "The  Redeemer  is  mine; 
I  have  a  personal  rigiit  to  all  the  benefits  which  he  has 
procured  for  our  fallen  world  ?"  To  such  a  query  as  this, 
there  are  those  who  would  unhesitatingly  return  an  affir- 
mative reply.     They  assume  the  ground,  that  no  person 
can  be  a  true  Christian,  who  is  not  aware  of  the  fact. 
They  conceive,  that  evangelical  faith  must  always  be  ac- 
companied with  a  consciousness  of  its  exercise,  so  that 
the  latter  is  essential  to  the  very  nature  of  the  former. 
They  tell  the  sinner  who  wants  to  know  how  he  is  to  be 
saved,  "  You  must  believe,  not  only  that  Christ  died  for 
men  in  general,  but  that  he  died  for  you  in  particular." 
But  we  would  take  the  liberty  of  asking,  is  not  this  to 
render  the  gate  of  heaven  straiter,  and  the  way  to  life  nar- 
rower, than  the  Scriptures  represent?  Is  it  not  to  impose 

41 


342  SERMON  XXI. 

terms  of  salvation  more  rigid — more  difficult  to  be  complied 
witli — than  those  which  the  Saviour  himself  has  pre- 
scribed? What  is  the  leading  requisition  of  the  New 
Testament?  It  is  simply  this:  "Believe  on  the  Lord 
Jesus  Christ,  and  thou  sbalt  be  saved."  In  conformity 
with  this  requisition,  we  find,  that  the  confession  of  him 
whom  Philip  the  evangelist  converted  and  baptized,  ran 
in  such  terms  as  these:  "I  believe  that  Jesus  Christ  is 
the  Son  of  God."  Tliis  simple  declaration  was  regarded 
as  sufficient  to  entitle  him  to  membership  in  the  newly 
established  church. 

It  is  not  our  present  purpose  to  attempt  a  full  investi- 
gation of  the  nature  of  evangelical  faith.  We  are  per- 
suaded, that  metaphysical  disquisitions  on  this  subject 
are  calculated  to  do  but  little  good.  There  is  nothing 
more  erroneous  than  to  imagine,  that  a  man  cannot  exer- 
cise faith,  unless  he  knows  precisely  what  faith  is.  It 
might  just  as  well  be^affirmed,  that  an  individual  who  is 
sick,  cannot  employ  with  efficacy  and  success  a  medicine, 
till  he  has  subjected  it  to  a  chemical  analysis,  and  ascer- 
tained the  mode  in  which  it  operates  upon  the  human 
system.  We  surely  hazard  nothing  in  saying,  that  Job, 
when  he  uttered  the  language  of  our  text,  was  a  stranger 
to  the  speculative  questions,  which,  in  modern  times  have 
been  mooted  relative  to  the  essential  attributes  of  faith. 
And  so  we  doubt  not,  that  there  are  numbers  at  the  pre- 
sent day  equally  uninformed  on  this  point,  who  have 
obeyed  the  calls  of  the  gospel,  and  yielded  to  the  Sa- 
viour the  most  implicit  and  cordial  homage  of  their  hearts. 
Yet  we  would  not  condemn  sincere  and  judicious  efforts 
to  develope  the  nature  of  faith,  any  more  than  of  the 
other  duties  enjoined,  and  doctrines  revealed  in  the  word 
of  God.  We  only  complain  of  that  excessive  speculation 
which  is  sometimes  indulged  on  this  subject;   and  we 


SERMON  XXI.  343 

particularly  object,  as  we  have  already  intimated,  to  the 
theory  of  those,  who  say,  that  a  man  must  both  believe, 
and  know,  that  he  does  believe.  We  oppose  this  theory, 
because  we  look  upon  its  practical  tendency  as  bad.  It 
rears  a  formidable  obstacle  to  the  progress  of  divine  truth, 
for  the  simple  reason  before  stated,  that  it  adds  to  the  re- 
quirements of  Heaven.  It  demands  faith,  and  something 
more.  It  is  thus  calculated  to  prevent  the  conversion  of 
sinners,  and  to  discourage  and  perplex  humble  Christians. 
The  language  of  Job,  in  the  text,  has  sometimes  been 
adduced  as  an  argument  in  support  of  the  theory  adverted 
to.  But  the  argument  is  not  a  sound  one.  Let  us  admit 
for  a  moment,  that  Job  here  expresses  the  firmest  per- 
suasion of  his  own  personal  interest  in  the  Redeemer  of 
whom  he  speaks.  Will  it  follow,  that  a  similar  persua- 
sion must  be  felt  by  every  other  real  believer?  Is  tliere 
no  difference  in  the  religious  attainments  of  good  men? 
Are  not  some  represented  in  the  New  Testament  as  babes 
in  Christ,  while  others  are  described  as  full  grown  men? 
But  we  take  a  different  ground.  We  do  not  think  it 
perfectly  clear  and  absolutely  certain,  that  Job,  in  this 
place,  expresses  a  firm  persuasion  of  his  personal  interest 
in  the  Redeemer.  He  may  have  been  blessed  with  such 
assurance.  We  only  say,  that  it  is  not,  so  far  as  we  can 
see,  asserted,  though  it  may  be  implied  in  the  language  of 
our  text.  What  are  his  words?  Does  he  tell  us,  "I 
know  that  the  Redeemer  is  mine — that  he  has  actually 
redeemed  me?''  No,  the  phraseology  which  he  employs 
is  different.  "  I  know,"  he  exclaims,  '^  that  my  Re- 
deemer liveth."  Of  what  then  is  his  knowledge  pre- 
dicated? Of  the  fact,  that  the  Redeemer  was  his?  Nut 
so.  Only  of  the  fact,  that  the  Redeemer  liveth.  It  is 
true,  indeed,  that  he  calls  this  Redeemer  his.  But  it  has 
been  already  remarked,  that  this  is  a  mode  of  expression 


344  SERMON  XXI. 

whicTi  may,  without  impropriety,  be  adopted  by  one  who 
is  not  entirely  sure,  that  the  benefits  of  the  redemption 
eff'ected  by  the  Son  of  God,  have  been  really  communi- 
cated to  his  soul. 

We  would  not,  however,  be  understood  as  intimating 
in  any  thing  that  we  have  now  said,  that  it  is  impossible 
to  attain,  in  the  present  world,  to  a  firm  persuasion  of  our 
personal  interest  in  the  Great  Redeemer.  We  believe 
most  confidently,  that  such  a  persuasion  maybe  attained. 
If  it  were  not  attainable,  what  propriety  would  there  be 
in  that  injunction  of  Paul  to  Christians,  "Examine  your- 
selves whether  ye  be  in  the  faith;"  and  then  in  lan- 
guage still  stronger,  "Prove  your  own  selves:  know  ye 
not  your  own  selves,  how  that  Jesus  Christ  is  in  you, 
except  ye  be  reprobates  ?"  Besides,  there  are  instances 
in  the  sacred  Scriptures,  in  which  it  is  sufficiently 
manifest,  that  good  men  did  enjoy  a  consolatory  belief  of 
their  personal  right  to  the  highest  blessings  of  religion. 
For  example,  what  feeling  short  of  this  belief  could  have 
inspired  the  Psalmist  to  exclaim:  "As  for  me,  I  shall 
behold  thy  face  in  righteousness;  I  shall  be  satisfied 
when  I  awake  with  thy  likeness !"  Let  us  next  hear 
Paul :  "  I  know  in  whom  I  have  believed,  and  am  per- 
suaded, that  he  is  able  to  keep  that  which  I  have 
committed  unto  him  against  that  day.''  Attend  likewise 
to  another  remarkable  passage  from  the  pen  of  the  same 
apostle :  "  1  am  now  ready  to  be  offered  up,  and  the 
time  of  my  departure  is  at  hand.  I  have  fought  a  good 
fight;  I  have  finished  my  course;  I  have  kept  the  faith. 
Henceforth  there  is  laid  up  for  me  a  crown  of  righteous- 
ness, which  the  Lord,  the  righteous  Judge,  shall  give  me 
at  that  day." 

We  see,  then,  that  it  is  not  impossible  for  good  men 
in  the  present  state,  to  arrive  at  a  comfortable  knowledge 


SERMON  XXI.  345 

of  the  fact,  that  their  sins  have  been  blotted  from  the 
vohime  of  the  divine  remembrance,  and  their  names  re- 
corded in  the  Lamb's  book  of  life.  liretiiren,tliis  knowledge 
is  a  privilege,  to  the  possession  of  which  it  is  your  duty 
to  aspire.  Who  would  forego,  through  negligence  and 
remissness  in  the  work  of  self-examination,  that  sacred 
peace  and  joy  which  it  is  the  means  of  imparting  to  the 
soul !  O!  well  may  the  Christian  earnestly  strive  to  attain 
it;  and  well  may  he  exclaim  with  Dr.  Watts, 

"  When  I  can  read  my  title  clear 

To  mansions  in  tlie  skies, 
I'll  bid  farewell  to  every  fear. 

And  wipe  my  weeping  eyes." 

*'  I  know,"  says  Job,  "  that  my  Redeemer  liveth." 
This  language  has  been  considered  by  some,  as  fur- 
nishing a  strong  argument  for  the  divinity  of  Christ.  It 
certainly  proves  his  pre-existence.  It  shows  beyond 
doubt,  that  his  being  did  not  commence  with  his  incar- 
nation, because  he  is  here  represented  as  alive  many 
hundred  years  prior  to  that  event.  It  thus  coincides  with 
what  the  Saviour  himself  on  a  certain  occasion  asserted, 
when  he  said  to  the  Jews,  "Before  Abraham  was,  I  am." 
Let  us  imagine,  for  a  moment,  that  Job  had  been  a  Uni- 
tarian. How  in  that  case  would  he  have  expressed  him- 
self? He  surely  would  not  have  said,  "I  know  that  my 
Redeemer  liveth."  His  language  would  have  been, 
"  I  know  that  my  Redeemer  shall  live."  But  we  have 
merely  glanced  at  this  point,  without  intending  to  dwell 
upon  it. 

"  I  know,"  says  Job,  not  only  "  that  my  Redeemer 
liveth,"  but  also,  "  that  he  shall  stand  at  the  latter  day 
upon  the  earth."  This  second  clause  of  the  text  may  be 
understood  as  referring  to  the  incarnation  of  Christ.  The 
phrase  "latter  day,"  and  "latter  days,"  is  employed  in 


346  SERMON  XXI. 

the  prophetical  portions  of  the  sacred  volume,  to  express 
the  time  of  the  Messiah's  advent.  The  language  of  Job 
thus  interpreted,  implies  an  implicit  confidence  in  the  ve- 
racity of  Him  who  had  promised,  that  the  seed  of  the 
woman  should  bruise  the  serpent's  head.  It  shows  how 
firmly  he  was  persuaded,  that  a  Deliverer  of  our  fallen 
race  should,  in  the  fulness  of  time,  visit  our  earth — that 
although  his  coming  might,  for  wise  and  benevolent  pur- 
poses, be  long  delayed,  nothing  should  ultimately  prevent 
his  appearance.  And,  brethren,  with  this  persuasion  all 
Job's  hopes  of  pardon  and  future  felicity  were  intimately 
and  inseparably  allied. 

Again,  the  plirase,  latter  day,  may  be  understood  as  re- 
lating to  that  crisis  in  which  the  Redeemer  shall  appear 
on  our  earth,  for  the  purpose  of  conducting  the  solemni- 
ties of  the  final  judgment.  If  this  interpretation  of  the 
text  be  admitted,  we  are  here  presented  with  decisive  evi- 
dence that  the  idea  of  future  retribution  was  familiar  to 
Job.  And,  indeed,  this  idea  enters  so  largely  and  deeply 
into  the  general  notion  and  feeling  of  religion — it  is  so  ir- 
resistibly forced  upon  the  human  mind,  by  the  anticipations 
of  conscience — that  we  cannot  believe  that  there  has  ever 
been  a  period  since  the  fall,  in  which  reflecting  men  were 
wholly  unaccustomed  to  look  beyond  the  grave.  Nor  can 
we  conceive  of  any  theory  more  improbable  and  prepos- 
terous than  that  of  the  distinguished  English  prelate,  who 
has  laboured  to  show  that  there  is  no  allusion  to  the  im- 
mortality of  the  soul  in  all  the  writings  of  Moses — that 
the  Jewish  legislator  sought  to  enforce  his  institutions  by 
no  higher  sanctions  than  temporal  rewards  and  punish- 
ments. If  we  are  asked,  why  it  is,  that  the  doctrine  of 
the  future  being  of  man  is  not  brought  into  view  with 
more  distinctness  and  emphasis  in  the  Pentateuch,  we 
think  that  we  shall  have  little  difficulty  in  giving  a  satis- 


SERMON  XXI.  347 

factory  reply.  The  truth  is,  that  Moses  wrote  for  the  be- 
nefit of  those  Aviio  needed  no  additional  illumination  in 
respect  to  this  doctrine.  They  were  free  from  any  doubts 
on  tlie  subject.  They  were  already  sufficiently  informed 
and  convinced.  He,  tlierefore,  deemed  it  useless  to  go  out 
of  his  way  in  order  to  enlarge  concerning  an  article  of 
faith  universally  admitted  by  his  countrymen,  and  only 
remotely  connected  with  the  more  immediate  object  of 
many  of  his  institutions.  He  might  have  considered  too, 
that  this  article  was  abundantly  revealed  in  the  book 
whence  our  text  is  taken — a  book  which  must  have  been 
written  before  he  entered  upon  his  office  as  legislator,  and 
which,  it  is  natural  to  presume,  was  received  by  the  Jews, 
on  his  recommendation,  as  an  inspired  production.  On 
this  latter  supposition — that  it  was  Moses  who  recognized 
the  divine  origin  of  the  book  of  Job,  and  delivered  it  to 
the  descendants  of  Abraham  for  the  directory  of  their  faith 
and  conduct — he  became  himself  responsible  for  its  con- 
tents, and  reiterated  every  intimation  of  a  future  state 
which  its  pages  exhibit. 

Let  us  now  proceed  to  look  at  the  concluding  clause  of 
our  text :  "  And  though  after  my  skin  worms  destroy  this 
body,  yet  in  my  flesh  shall  I  see  God."  The  original  of 
this  passage  is  involved  in  considerable  obscurity,  and 
accordingly  various  renderings  have  been  proposed  by 
critics.  We  think,  however,  that  the  common  version  is, 
on  the  whole,  as  intelligible  and  probably  as  correct  as 
any  that  we  have  examined.  The  last  member  of  the 
sentence,  "yet  in  my  flesh  shall  I  see  God,"  might,  in- 
deed, be  varied  in  phraseology  so  as  to  read  thus :  Yet  I 
shall  see  God  in  my  flesh — that  is,  "  1  shall  behold  the 
Redeemer  of  whom  1  have  just  spoken,  clothed  in  a  na- 
ture like  my  own."  We  are  informed  by  Dr.  Scott,  that 
this  is  precisely  the  reading  adopted  in  the  old  English 
translation,  which  was  in  use  before  the  present  version. 


348  SERMON  XXI. 

The  language  of  Job  in  this  passage  has  been  regarded 
by  the  plurality  of  commentators,  as  a  distinct  reference 
to  the  resurrection  of  the  human  body.  It  would  seem  as 
if  the  venerable  patriarch,  from  the  fact  that  his  Re- 
deemer should  stand  at  the  latter  day  upon  the  earth, 
drew  the  conclusion,  that  even  after  worms  had  consumed 
his  body,  he  should  again  live  in  the  flesh.  We  are  thus 
reminded  of  that  argument  relative  to  this  important  sub- 
ject, which  the  apostle  Paul  has  illustrated  at  so  much 
length,  and  with  such  conclusive  energy,  in  the  fifteenth 
chapter  of  his  first  Epistle  to  the  Corinthians — we  mean 
the  argument  founded  upon  the  return  of  Christ  from  the 
tomb. 

It  is  well  known  that  the  doctrine  of  the  resurrection  is 
a  matter  of  pure  revelation — one  of  those  things  which  un- 
assisted human  reason  never  could  have  discovered.  The 
ancient  philosophers  who  professed  to  consider  the  immor- 
tality of  the  soul  as  highly  probable,  entertained  not  the 
most  distant  thought,  that  the  body  after  returning  to  its 
elementary  particles  in  the  grave,  could  be  restored  to  be- 
ing; and  when  Christianity  announced  the  certainty  of 
such  restoration,  they  put  on  the  smile  of  derision,  and 
were  not  slow  in  proclaiming  their  utter  want  of  faith. 
The  wise  men  of  Athens,  as  soon  as  Paul  ventured  to 
mention  the  subject  in  their  hearing,  began  to  mock. 

But  why,  brethren,  "  should  it  be  thought  a  thing  in- 
credible, that  God  should  raise  the  dead?"  Is  it  more 
difficult,  do  you  suppose,  to  re-unite  after  they  have  been 
separated,  the  component  particles  of  the  human  body, 
than  to  combine  those  particles  in  the  first  instance,  or 
than  to  produce  them  out  of  nothing?  Does  the  mechani- 
cian find  it  harder  to  put  together  the  works  of  a  watch 
or  clock,  which  had  been  taken  apart,  than  to  make  a 
watch  or  clock  ?  But  we  need  not  attempt  argument  in 
relation  to  this  point.  God  is  omnipotent,  and  can,  there- 


SERMON  XXI.  349 

fore,  readily  raise  the  body  if  he  will.  And  that  he  will 
is  abundantly  manifest  from  the  sacred  Scriptures.  The 
New  Testament  contains  numerous  j)assaii;os  in  which 
this  truth  is  plainly  tau£;lit ;  and  the  text  now  before  us 
is  an  evidence  that  the  Old  Testament  is  not  entirely  silent 
on  the  subject.  Indeed,  it  has  been  said  by  those  who 
are  most  familiar  with  the  word  of  God,  that  the  future 
existence  of  tiie  iiuman  soul  is  never  asserted  in  its  pai^es, 
except  in  connexion  with  the  resurrection  of  the  human 
body.  This  remark,  so  far  as  our  own  recollection  serves, 
is  a  correct  one,  and  merits  a  closer  attention  from  the  stu- 
dent of  tiie  Bible  than  it  has  yet  received. 

And,  brethren,  how  fraught  with  comfort  is  the  doc- 
trine of  the  resurrection!  O!  how  consolatory  is  the 
thought,  that  the  grave  into  which  these  bodies  of  ours 
must  ere  long  descend,  has  been  consecrated  by  our  Re- 
deemer !  We  rejoice  that  he  went  down  into  its  gloomy 
precincts,  and  returned  as  the  first  fruits  of  them  that  slept, 
thus  atfording  the  strongest  ground  of  confidence  to  his 
followers,  that  the  period  is  coming  in  which  they  too 
shall  be  the  subjects  of  a  signal  and  triumphant  resusci- 
tation. Yes,  it  is  animating  to  be  assured,  that  the  same 
omnific  voice  which  spoke  the  universe  into  being,  shall 
exert  its  energies  in  reviving  the  mouldered  bodies  of  the 
deceased — that  the  trumj)et  shall  sound,  and  the  dead  be 
raised — that  this  corruptible  shall  put  on  incorruption, 
and  this  mortal  immortality,  and  that  when  this  corruptible 
shall  have  put  on  incorruption,  and  this  mortal  immortal- 
ity, then  shall  l)e  brought  to  pass  the  saying  that  is  written, 
Death  is  swallowed  up  in  victory  ! 

Finally,  we  remark,  that  Job  anticipated,  as  a  great  and 
glorious  result  of  his  resurrection,  tiie  opportunity  of  be- 
holding his  Redeemer.  "Yet,*'  says  he,  <*  in  my  fiesh 
shall  I  see  God'' — an  idea  on  which  lie  dwells  in  the 

42 


850  SERMON  XXI. 

verse  that  immetliately  follows  our  text :  "  Whom  I  shall 
see  for  myself,  and  mine  eyes  shall  behold,  and  not  ano- 
ther, although  my  reins  be  consumed  within  me."  Yes, 
it  was  to  the  vision  of  his  God,  that  lie  joyfully  looked 
forward,  as  the  consummation  of  all  his  hopes  and  wishes. 
He  gloried  in  the  thought,  that  he  should  one  day  ascend 
to  the  regions  of  eternal  light,  and  there  contemplate  the 
divine  image  as  it  is  reflected  from  the  countenance  of  his 
reigning  Redeemer.  He  felt  the  same  thrilling  foretaste 
of  heaven  which  prompted  the  apostle  John  to  exclaim, 
^^  Now  are  we  the  sons  of  God,  and  it  doth  not  yet  ap- 
pear what  we  shall  be,  but  we  know  that  when  he  shall 
appear,  we  shall  be  like  him,  for  we  shall  see  him  as  he 
is."  What  a  blessed — what  a  glorious  prospect  is  this 
which  the  gospel  opens  on  the  eye  of  faith !  Who  would 
exchange  it  for  the  treasures,  the  distinctions,  or  the  gra- 
tifications of  earth  !  Surely  no  object  can  be  conceived 
more  worthy  the  pursuit  of  an  immortal  mind,  than  the 
privilege  of  beholding  with  open  face,  as  in  a  glass,  the 
majesty  of  the  Godhead,  so  as  to  become  gradually  trans- 
formed into  the  same  image  of  purity  and  complacency. 
There  will  be  afforded,  in  such  circumstances,  the  highest 
and  the  noblest  sphere  for  the  exercise  of  that  imitative 
principle  which  the  Creator  has  implanted  so  deeply  in 
human  nature.  In  the  world  of  bliss  the  Holy  One  him- 
self is  the  pattern — the  model — the  standard  of  rectitude 
— to  which  all  the  inhabitants  deem  it  at  once  their  duty 
and  their  honour  to  conform.  In  short,  to  use  the  phrase- 
ology of  a  passage  just  quoted,  they  see  the  Deity  as  he 
is,  and  so  become  like  him. 

And  now,  brethren,  we  would  inquire,  whether  you 
know  any  thing  of  the  faith  which  glowed  in  the  bosom 
of  Job,  when  he  uttered  the  language  of  this  text.  You 
may  believe,  as  a  speculative  truth,   that  there  is  a  Re- 


SERMON  XXt.  351 

deemer.  But  the  question  which  we  ask,  and  which  we 
want  you  at  once  to  answer  to  your  own  consciences,  is, 
Do  you  act  nnder  the  influence  of  the  belief  tiiat  this  Re- 
deemer liveth,  and  shall  stand  at  the  latter  day  on  the 
earth  for  the  purpose  of  calling  you  to  a  strict  account  for 
your  conduct,  and  then  pronouncing  your  interminable 
sentence?  Are  you  consoled  amid  the  many  trials,  and 
difficulties,  and  sorrows  incident  to  the  present  state,  and 
especially  when  meditating  on  death  and  the  grave,  by 
the  reflection  that  Christ  has  arisen  from  the  tomb,  and 
become  the  first-fruits  of  them  that  slept?  Do  you  rejoice 
in  the  hope,  that  though  you  must  go  down  to  the  sepul- 
chre, where  worms  shall  riot  on  your  mortal  remains,  yet 
the  period  approaches  when  you  shall  be  raised  in  ho- 
nour, and  permitted  to  behold  the  Saviour  in  whom  you 
trust,  and  whom  you  love,  mantled  in  a  nature  like  your 
own?  Are  these,  in  truth,  the  sublime  prospects  which 
sustain,  and  cheer,  and  animate  you  in  your  pilgrimage 
through  the  wilderness  of  this  world  ? 

We  would  have  you,  dear  hearers,  to  deal  faithfully 
and  rigorously  with  yourselves.  You  may  deceive  your 
fellow  men,  if  you  are  depraved  enough  to  wish  to  do  so. 
You  may  deceive  your  own  hearts.  But  One  there  is 
whom  you  cannot  deceive.  His  eye  lias  been  incessantly 
upon  you  since  the  first  dawn  of  your  being.  No  incident 
of  your  moral  history  has  escaped  his  notice.  He  has 
witnessed  every  action  of  your  lives — every  emotion  of 
yoar  souls.  How  important,  then,  is  the  self-examination 
to  which  we  now  exhort  you  !  Compare  your  religious 
feelings  and  views  with  those  expressed  by  Job  in  the 
passage  under  consideration.  We  do  not  require 
that  your  faith  should  be  the  same  in  degree  with  liis. 
But  it  should  l>e  thcsame  in  kind.  All  your  liopes  must 
cluster   around  the  Redeemer.     In  his  name  you  must 


352  SERMON  XXI. 

trust.  On  his  merits  you  must  rely.  With  his  righteous- 
ness you  must  be  clothed.  Of  his  spirit  you  must  be 
possessed.  Along  the  path  which  he  has  travelled,  you 
must  cheerfully  and  constantly  tread.  To  the  contem- 
plation of  his  glory,  and  the  fruition  of  his  fulness  in  the 
celestial  world,  you  must  look  forward  as  the  end  of  your 
being — tlie  consummation  of  your  desires.  Have  you, 
then,  an  interest  in  the  Lord  Jesus  Christ?  The  query 
is  one  which,  if  you  are  not  remiss  in  the  work  of  self- 
examination,  it  is  possible  for  you  to  answer.  We  have, 
indeed,  said — and  we  say  it  again — that  a  full  and  satis- 
factory conviction  on  this  point,  is  by  no  means  essential 
to  the  nature  and  reality  of  faith.  But  it  is  surely  a  very 
desirable  attainment — an  attainment  that  must  contribute 
largely  to  present  comfort  in  religion,  and  is  particularly 
valuable  in  the  solemn  hour  of  death.  Ah  !  if  the  dying 
man  is  without  some  ground  of  confidence  that  his  sins 
are  forgiven,  and  that  his  memorial  is  on  high,  what  must 
be  the  feelings  and  the  anticipations  that  rend  and  over- 
whelm his  soul ! 

This  last  consideration  is  one  which  we  would  par- 
ticularly press  upon  the  consciences  of  those  who  know 
that  they  are  devoid  of  an  interest  in  the  great  Redeemeil 
We  cannot  doubt  that  there  are  such  in  this  assembly. 
Would  to  God,  dear  hearers,  that  we  could  render  you 
sensible  of  your  wretched  condition !  We  say  wretched^ 
for  it  is  a  solemn  fact,  that  so  long  as  you  are  without  a 
title  to  the  salvation  of  Christ,  you  are  in  the  gall  of  bit- 
terness, and  in  the  bonds  of  iniquity — you  must  be  stran- 
gers to  real  peace  of  mind,  even  in  this  world,  while  the 
portion  of  your  cup  in  the  world  to  come,  must  be  in- 
dignation and  wrath,  tribulation  and  anguish.  And  O ! 
have  you  no  desire  to  alter  your  condition  ?  Are  you  con- 
tent to  remain  in  your  present  state?     Tell  us,  would  it 


SERMON  XXI.  353 

not  be  wiser  and  better  to  obtain  the  pardon  of  your  sins, 
and  secure  tlie  favour  of  your  Maker,  before  the  oppor- 
tunity of  doing  so  is  withdrawn — forever  witlidrawn? 
Why,  then,  do  you  hesitate?  Why  do  you  tarry?  Your 
life  is  a  span — a  vapour.  Your  days  are  melting  away 
like  snow  drops  on  the  ocean.  Now  is  the  time  to  make 
your  peace  with  God,  and  provide  for  the  exigencies  of 
eternity.  Repent  while  the  door  of  mercy  is  open.  "  Thus 
saitii  the  Lord  of  Hosts,  Turn  ye  unto  me,  and  I  will 
turn  unto  you." 


SERMOJV  XXII. 


DANIEL  VI.  10. 


"  Now  when  Daniel  knew,  that  the  writings  was  signed,  he  went  into  hishoQse', 
and  his  windows  being  open  in  his  chamber  towards  Jerusalem,  he  kneeled 
upon  his  knees  three  times  a  day,  and  prayed,  and  gave  thanks  before  his 
God,  as  he  did  aforetime." 

Daniel  was  a  descendant  of  one  of  the  principal 
families  of  Judea.  On  the  subversion  of  the  Jewish 
government  by  Nebuchadnezzar,  he  was  removed,  with 
many  more  of  his  countrymen,  as  a  captive  to  Babylon. 
His  qualities,  notwithstanding  his  extreme  youth,  attracted 
the  particular  notice  of  the  conqueror,  who  ordered,  that 
he  and  three  other  young  men  of  similar  rank,  should  be 
taken  under  the  royal  patronage,  and  furnished  with  the 
amplest  opportunities  of  instruction,  that  Chaldea,  then 
the  seat  of  letters  and  science,  could  afford. 

As  Daniel  advanced  in  years,  he  became  distinguished 
for  his  superior  wisdom  and  piety.  He  possessed  the 
esteem  and  confidence,  not  only  of  Nebuchadnezzar  him- 
self, of  his  son  Evil-merodach,  and  his  grandson  Bel- 
shazzar,  but  also  of  Darius,  or,  as  he  is  otherwise  called, 
Cyaxares,  who  ascended  the  throne  of  Babylon,  on  the 
capture  of  that  magnificent  metropolis,  by  his  nephew, 
the  celebrated  Cyrus.  Indeed,  one  of  the  first  acts  of 
Darius,  on  obtaining  possession  of  the  Chaldean  empire, 
was  the  promotion  of  Daniel  to  the  highest  oflBce  in  his 
gift.  We  are  told,  that  he  "preferred"  him  "above  the 
presidents  and  princes,  because  an  excellent  spirit  was 


SERMON  XXII.  355 

in  him,  and  the  king  thought  to  set  him  over  the  wliole 
realm/' 

It  was  a  natural  consequence  of  this  elevation  of  a 
stranger  to  a  post  of  the  first  honour  and  trust,  that  it 
should  excite  the  envy,  and  provoke  the  animosity,  of  the 
throng  of  courtiers  about  Darius,  who  would  conceive, 
that  they,  as  old  friends  and  tried  servants,  had  a  better 
title  to  the  confidence  of  the  monarch,  and  a  stronger 
claim  upon  his  favour.  They  accordingly  watched,  with 
the  most  rigid  scrutiny,  the  conduct  of  Daniel,  in  the  hope 
that  they  could  discover  grounds  of  complaint  and  ac- 
cusation against  him.  But  to  their  great  disappointment 
and  chagrin,  "  neither  error  nor  fault,"  was  to  be  "  found 
in  him.''  The  conclusion  at  which  they  arrived,  deserves 
to  be  repeated,  as  one  of  the  most  honourable  testimonies 
ever  rendered  in  behalf  of  a  human  being.  Their  lan- 
guage was,  *'  We  shall  not  find  any  occasion  against  this 
Daniel,  except  we  find  it  against  him  concerning  the  law 
of  his  God.'*'  Their  ingenuity  soon  suggested  an  expe- 
dient by  which  they  thought,  that  they  could  hardly  fail 
of  accomplishing  the  degradation  of  their  rival.  They 
insidiously  pro|)osed  to  the  king,  that  he  should  issue 
^<  a  royal  statute,"  and  "  make  a  firm  decree,"  the  pur- 
port of  which  was,  that  "  whosoever"  should  "  ask  a 
petition  of  any  God  or  man  for  thirty  days,"  with  the 
single  exception  of  the  sovereign  himself,  should  "  be  cast 
into  the  den  of  lions."  What  a  precious  specimen  of  the 
honour,  integrity  and  magnanimity  of  courts!  But  such, 
to  a  greater  or  less  extent,  has  always  been  the  state  of 
things  in  the  high  places  of  regal  governments.  Of  re- 
publics we  are,  in  duty  bound,  to  hope  better  things. — 
Darius,  not  suspecting  the  real  object  for  which  he  was 
solicited  to  pass  the  proposed  law,  and,  perhaps,  viewing 
the  matter  as  one  of  minor  importance,  from  which  no  evil 


356  SERMON  xxir. 

could  result,  if  it  should  do  no  good,  gave  his  assent  to  the 
measure,  which  his  counsellors,  in  their  collected  wisdom, 
recommended  with  so  much  gravity  and  earnestness  to  his 
adoption. 

What  was  the  conduct  of  Daniel,  on  hearing  of  the 
strange  enactment  which  his  sovereign  had  been  induced 
to  sanction?  We  can  readily  conjecture,  how  some  of 
our  modern  Christians  would  have  acted  in  the  same  cir- 
cumstances. They  would  have  reasoned  with  themselves 
after  this  fashion :  "  God  is  a  merciful  being,  and  surely 
he  will  not  expect,  that  we  should  expose  ourselves  to 
certain  ruin,  by  violating  this  royal  decree.  We  can  still 
offer  to  his  divine  majesty  the  homage  of  our  hearts — we 
can  bow  our  souls  before  him  in  prayer — and  this  un- 
doubtedly will  be  as  acceptable  to  him,  as  if  we  were  to 
bend  our  knees.  We  shall,  therefore,  avoid  the  open  in- 
fraction of  the  king's  edict,  taking  care,  however,  to  be 
even  more  scrupulous  than  formerly,  in  cultivating  a  de- 
votional frame  of  mind." — But  so  reasoned  not  Daniel. 
Very  different  was  the  course  which  he  pursued.  The 
text  informs  us,  that  as  soon  as  he  "knew,  that  the 
writing  was  signed,  he  went  into  his  house,  and  his 
windows  being  open  in  his  chamber  towards  Jerusalem, 
he  kneeled  upon  his  knees  three  times  a  day,  and  prayed, 
and  gave  thanks  before  his  God,  as  he  did  aforetime." 

This  passage  of  Scripture  suggests  a  number  of  inter- 
esting and  useful  reflections,  which  we  shall  now  proceed 
briefly  to  state,  as  they  may  occur,  without  aiming  at  a 
very  methodical  arrangement. 

And  first,  we  may  hence  infer,  that  prayer  was  con- 
sidered by  devout  men,  under  the  old  dispensation,  as  an 
important  duty.  On  this  point  it  is  needless  to  enlarge. 
Religion  has  been  essentially  the  same,  in  all  periods  of 
the  church.     It  is  impossible,  in  the  nature  of  things,  that 


SERMON  xxn.  357 

there  should  ever  have  been  a  truly  pious  individual,  who 
did  not  maintain  habitual  intercourse  with  the  Father  of 
his  spirit. 

Again,  we  may  learn  from  this  passage,  that  a  grateful 
frame  of  mind  is  always  necessary  in  our  approaches  to 
the  tiirone  of  the  heavenly  grace.  It  appears  that  Daniel, 
notwithstanding  the  peciiliarly  embarrassing  and  distress- 
ful circumstances  in  which  he  was  placed,  betrayed  not 
the  least  symptom  of  a  querulous  disposition  in  his  com- 
munion witii  the  Most  High.  Instead  of  complaining, 
that  his  lot  was  a  hard  one,  he  submitted  with  all  the 
yielding  meekness  of  faith,  to  tlie  will  of  his  Maker,  and 
"gave  thanks  before  Iiis  God,"  for  the  mercies  with  which 
his  past  life  had  been  crowned,  and  of  which  he  could 
not  but  feel  himself  to  be  unworthy.  How  differently  in 
this  respect  do  Christians  often  act?  While  their  condi- 
tion is  prosperous,  tliey  acknowledge  their  obligations  to 
Jehovah,  and  implore  a  continuance  of  his  bounties.  But 
as  soon  as  the  clouds  of  adversity  gather  in  their  horizon, 
they  seem  to  lose,  in  a  great  measure,  the  recollection  of 
the  previous  blessings  whicii  they  enjoyed ;  or,  at 
least,  almost  every  sentiment  of  gratitude  to  their  Father 
in  heaven,  who  conferred  upon  them  those  blessings,  is 
effaced  from  their  minds.  They  do  not,  indeed,  cease  to 
pray.  On  the  contrary,  their  prayers  may  become  more 
frequent  and  importunate  than  they  were  before.  But 
the  petitions  to  which  they  give  utterance,  are  not  tlie 
breathings  of  thankful  and  contrite  hearts.  They  are 
little  better  than  murmuriiigs  against  the  providence  of  the 
Most  High.  Bretliren,  liave  a  care  how  you  thus  act. 
Remember  that  your  obligations  to  God  are  not  cancelled 
by  any  afflictions,  however  numerous  and  overwhelming, 
wiiich,  in  his  intinite  wisdom  and  benevolence,  he  may 
think  proper  to  send  upon  you.     It  has  been  well  said, 

43 


358  SERMON  XXlf. 

that  "  present  troubles  do  not  annihilate  former  mercies." 
Consider  too,  that  the  calamities  which  you  are  called  to 
endure,  though  severe,  are  still  less  trying,  than  they 
might  have  been.  There  is  much  truth  in  the  remark, 
that  "in  every  sorrow  that  you  have  yet  experienced,  it 
would  be  very  easy  for  you  to  imagine  what  would  have 
greatly  aggravated  and  embittered  it.''  And  above  all, 
reflect,  that  every  adverse  event,  if  duly  improved,  shall 
contribute  to  promote  your  progress  in  piety,  and  thus 
swell  the  amount  of  your  final  happiness.  We  are  sure, 
that  when  you  contemplate  this  subject  in  the  light  in 
which  we  have  now  represented  it,  you  must  be  convinced, 
that  the  union  of  thanksgiving  with  prayer,  in  the  season 
of  affliction,  is  a  most  important  duty.  No  supplicatory 
address  to  the  mercy-seat  of  Heaven  can  be  efficacious, 
which  does  not  arise  from  a  heart  deeply  penetrated  with 
a  sense  of  the  divine  benignity.  Says  the  apostle  Paul, 
"  In  every  thing  by  prayer  and  supplication  with 
THANKSGIVING,  let  your  requests  be  made  known  unto 
God."  Again,  "  Continue  in  prayer,  and  watch  in  the 
same  with  thanksgiving.''  And  in  another  place, 
"in  every  thing  give  thanks." 

Further,  we  may  learn  from  the  text  before  us,  that 
prayer  is  a  duty  which  ought  to  be  performed  very  fre- 
quently. We  are  here  told,  that  Daniel  entered  into  his 
chamber  "  three  times  every  day,"  for  the  purpose  of  bow- 
ing himself  before  his  God.  There  is  reason  to  believe, 
that,  in  thus  acting,  he  conformed  to  a  general  custom  long 
prevalent  among  pious  Jews.  The  language  of  the 
Psalmist  is,  "  Evening  and  morning  and  at  noon  will  I 
pray  and  cry  aloud."  We  do  not  say,  that  this  passage 
and  the  example  of  Daniel  settle  precisely  the  question, 
how  many  times,  in  the  course  of  the  twenty-four  hours, 
the  Christian  should  engage  in  devotional  exercises.   We 


SEHMON  XXII.  359 

know,  that  this  is  a  matter  relative  to  which  we  must  be 
governed  by  circumstances.  One  individual  may  have  so 
much  leisure,  that  it  would  seem  as  if  he  ought  not  to  think 
it  sufficient  tocallupon  Jehovah,  << evening,  morning,  and  at 
noon  ;  while  anotlier  may  be  placed  in  such  a  situation  as 
to  have  almost  no  time  whatever  at  his  own  disposal,  and 
may,  therefore,  be  deemed  excuseable,  if  he  invokes  his 
heavenly  Father,  before  he  closes  his  eyes  in  sleep  at 
night,  and  beft)re  he  betakes  himself,  on  the  return  of  the 
day,  to  his  wonted  occupations.  Tiie  only  general  rule 
that  can  be  laid  down  on  this  subject,  is,  that  our  stated 
periods  of  devotion  siiould  recur  as  frequently  as  is 
consistent  with  a  due  attention  to  the  necessary  busi- 
ness of  life.  If  we  adopt  this  rule,  we  shall  comply 
at  least  with  the  spirit  of  the  apostolic  injunction,  which 
directs  us  to  <^  pray  without  ceasing."  Yes,  brethren,  and 
if  we  only  feel  the  importance  of  prayer — not  merely  per- 
forming it  as  a  duty,  but  resorting  to  it  as  a  privilege — we 
sliallfind  time,  even  amid  the  most  numerous,  complicated 
and  pressing  engagements,  for  drawing  near  to  the  mercy- 
seat  of  our  God,  oftener  than  we  might  otherwise  imagine. 
Look  at  the  case  of  Daniel  himself.  W  as  lie  a  man  of 
leisure?  Think  you,  tiiat  the  chief  minister  of  Darius 
had  little  to  occupy  his  attention  or  distract  his  mind? 
AVe  must  surely  presume  the  contrary.  The  distinguish- 
ed and  responsible  office  which  he  held,  necessarily  im- 
posed upon  liim  a  variety  of  important  and  urgeut  duties. 
Still  he  persisted  in  withdrawing  to  his  apartment  for 
prayer  three  times  in  each  day.  And  will  you  pretend  to 
tell  us,  honest  man,  that  the  concerns  of  your  store,  your 
counting  room,  your  office,  your  [jlantation,  are  as  weiglity 
and  perplexing  as  those  of  an  empire?  We  respect  your 
veracity.  But  we  must  say,  dear  hearers,  tliat  the  busiest 
individual  among  you  is  not  o[)pressed  witli  as  heavy  a 


360  SERMON  XXII. 

burden  of  cares,  as  was  Daniel.  And  do  you  pray  as  fre- 
quently as  he?  We  leave  the  question  with  your  con- 
sciences.    It  is  one  of  no  ordinary  moment. 

We  proceed  to  remark,  that  Daniel  is  said,  in  the  text, 
to  have  prayed  in  his  chamher  with  the  "  windows  open." 
The  question  will  at  once  arise,  Why  did  he  act  in  this 
manner?  We  answer.  Not  for  the  purpose  of  attracting 
observation,  and  impressing  those  who  saw  him  with  an 
opinion  of  his  pre-eminent  sanctity ;  nor  because  he  con- 
ceived that  his  petitions  would  be  more  readily  heard  by 
Jehovah,  when  his  windows  were  not  closed.  We  may 
further  reply,  that  he  probably  did  not  open  his  windows 
as  an  act  of  defiance  to  the  monarch,  whose  recent  decree 
he  contravened.  Had  he  been  influenced  by  a  motive  of 
this  kind,  his  conduct  would  have  been  reprehensible.  A 
good  man  will  not  wantonly  expose  himself  to  danger, 
any  more  than  he  will  shrink  from  it,  when  duty  plainly 
demands,  that  it  be  encountered.  We  presume,  that 
Daniel  had  been  accustomed  to  pray  with  his  windows 
open,  and,  therefore,  could  not,  consistently  with  the  dic- 
tates of  conscience,  pursue  a  different  course,  in  order  to 
circumvent  his  enemies,  and  escape  the  ruin  with  which 
they  menaced  him.  He  may  have  feared,  that,  by  de- 
viating from  a  mode  of  worship  to  which  he  had  inured 
himself,  he  should  obstruct  the  flow  of  his  devotional 
feelings.  In  religion  as  well  as  in  other  things,  man  is 
the  creature  of  habit.  We  suppose,  that  most  Chris- 
tians have  found,  that  they  enjoy  more  freedom  and  com- 
fort in  prayer  under  circumstances  to  which  they  have 
been  long  habituated,  than  when  placed  in  a  novel  situa- 
tion. They  have  probably  discovered,  that,  when  sur- 
rounded by  a  new  set  of  external  objects,  it  is  unusually 
difficult  for  them  to  collect  their  thoughts,  and  fix  their 
attention.     Experience,  we  doubt  not,  has  taught  them. 


SERMON  XXII.  361 

that  they  cannot  even  adopt  an  unwonted  posture,  without 
feeling  a  degree  of  spiritual  restraint  consequent  on  the 
change.  Tlie  train  of  tliouglit  into  wliich  we  have  now 
been  led,  reminds  us  of  an  observation  wliich  occurs  in 
the  invaluable  '^  Remains"  of  Cecil — a  little  work,  we 
may  take  the  opportunity  of  saying,  which  will  amply  re- 
pay the  partiality  of  those  wiio  frequently  open  its  pages. 
That  original  thinker,  and  eminently  pious  man,  remarks: 
"  I  have  a  favourite  walk  of  twenty  steps  in  my  study  and 
chamber ;  that  walk  is  my  oratory ;  but  if  another  man 
were  obliged  to  walk  as  he  prayed,  it  is  very  probable  he 
could  not  pray  at  all.''  You  may  tell  us,  that  this  is  all 
imagination,  and  that  he  whose  heart  is  in  a  proper  state, 
will  not  be  thus  the  slave  of  outward  circumstances.  But 
we  are  quite  sure,  that  no  one  who  has  studied  the  laws 
of  the  human  mind,  will  be  disposed  to  call  in  question 
the  general  correctness  of  the  principle  which  we  have 
here  assumed.  The  practical  inference  to  be  drawn  from 
this  principle  is,  that  Christians  ought  to  observe  what 
circumstances  are  most  helpful  to  them  in  their  devotional 
exercises,  so  as  to  avail  themselves  of  every  auxiliary 
which  the  relations  of  space  and  time  can  afford.  Nothing 
by  which  the  interests  of  their  souls  may  be,  in  any  de- 
gree, promoted,  is  unworthy  of  their  regard. 

Is  it  next  asked,  why  Daniel  opened  the  windows  of 
his  apartment  towards  Jerusalem?  We  answer,  that  it 
was  perfectly  natural  for  the  captives  in  Babylon  to  che- 
rish the  fondest  recollections  of  their  native  land.  Be- 
sides, it  appears  to  have  been  a  standing  custom  with  the 
Jews,  when  absent  from  Judea,  to  conduct  their  devotional 
exercises  with  their  faces  in  the  direction  of  that  country, 
just  as  the  Mahometan  now  looks  towards  Mecca,  as 
often  as  he  engages  in  prayer.  This  custom  was  sanc- 
tioned, if  not  indirectly  enjoined,  by  Solomon,  when  he 


352  SERMON  XXII. 

dedicated  the  temple.  The  prayer  which  he  addressed 
to  God  on  that  occasion,  contains  the  following  passage : 
"  If  thy  people  go  out  to  battle  against  their  enemies, 
whithersoever  thou  shalt  send  them,  and  shall  pray  unto 
the  Lord  towards  the  city  which  thou  hast  chosen,  and 
towards  the  house  that  1  have  built  for  thy  name :  then 
hear  thou  in  heaven  their  prayer,  and  their  supplication, 
and  maintain  their  cause."  And  again,  in  anticipation  of 
the  captivity  which  awaited  his  countrymen,  Solomon  en- 
treats, that  if  they  should  return  unto  the  Lord  with  all 
their  heart  and  soul  in  the  land  of  their  enemies,  and  in- 
voke the  name  of  Jehovah,  with  their  faces  towards  the 
city  and  temple  of  Jerusalem,  their  requests  might  be 
heard  and  fulfilled.  These  passages,  we  hope,  will  be 
accounted  sufficient  to  exculpate  Daniel  from  the  charge 
of  weakness  and  superstition,  which  some  might  be  tempt- 
ed to  prefer  against  him.  He  opened  his  windows  towards 
Jerusalem,  not  only  in  obedience  to  a  natural  dictate  of 
the  human  heart,  but  in  conformity  to  a  virtual  injunction 
of  the  Grod  whom  he  adored. 

With  regard  to  the  posture  in  which  Daniel  prayed,  we 
have  not  much  to  say.  We  have  no  doubt  that  the  prac- 
tice of  kneeling  was  in  use  among  devout  men  from  the 
earliest  periods  of  the  church.  It  is  an  attitude  significant 
of  humility  and  reverence,  and  may,  therefore,  be  adopted 
with  eminent  propriety,  in  our  supplicatory  approaches 
4o  the  throne  of  the  divine  majesty.  We  presume,  that 
the  great  majority  of  Christians,  at  the  present  day,  con- 
duct their  private  devotions  on  their  knees.  This  too  is 
the  most  common  posture  in  family  prayer;  though  there 
are  districts  of  our  country  in  which  standing  is  often 
adopted.  As  to  the  best  attitude  in  our  public  congrega- 
tions, we  shall  merely  remark — and  we  are  certainly 
within  bounds  when  we  make  the  assertion — that  there  is 


SERMON  XXII. 

at  least  as  much  reason  to  believe,  that  standinj;  was  the 
practice  of  the  primitive  church,  as  that  kneeling  was. 
But  we  are  not  disposed  to  contend  for  a  matter  so  unim- 
portant as  this.  There  is  nothing  more  repugnant  to  the 
genius  of  Christianity,  than  that  narrow  and  puerile  sec- 
tarian feeling,  which  would  seek  to  render  the  mere  forms 
and  etiquette,  if  we  may  so  speak,  of  devotion,  a  subject 
of  strife  and  a  ground  of  division,  among  those  who  pro- 
fess to  worship  a  common  God,  and  to  trust  in  a  common 
Redeemer.  Such  bigotry,  however  some  may  still  en- 
deavour to  cherish  and  extend  it,  is  as  hostile  to  the  spirit 
of  the  age  in  which  we  live,  as  it  is  opposed  to  the  prin- 
ciples of  the  gospel.  Yes,  and  we  venture  to  predict, 
that  those  denominations  which  are  least  infected  by  its 
unholy  influence,  will  make  the  widest  and  most  rapid 
strides  in  enlarging  their  numbers,  and  multiplying  their 
means  of  doing  good. — Brethren,  we  say,  let  every  one, 
both  in  public  and  private,  adopt  that  attitude  in  prayer, 
which  his  own  experience  has  taught  him  is  best  adapted 
to  promote  his  spiritual  comfort,  and  accelerate  his  pro- 
gress in  piety. 

No  one  can  read  the  text  on  which  we  are  now  com- 
menting, without  being  struck  with  the  stern  and  uncom- 
promising rectitude  which  Daniel  displayed.  He  well 
knew,  that  if  he  adhered  to  his  customary  mode  of  devo- 
tion, in  opposition  to  the  mandate  of  Darius,  he  could  not 
by  any  device,  escape  the  threatened  punishment.  He 
was  awaie  that  a  law  of  the  Medes  and  Persians,  whether 
wise  or  unwise,  whether  just  or  unjust,  could  nut  be  re- 
voked, and,  consequently,  he  entertained  no  hope  of  the 
royal  clemency  in  the  event  of  his  disobedience.  The 
dreadful  alternative  was  presented  to  his  consideration ; 
he  must  either  neglect  his  duty  to  his  (xod,  or  be  consign- 
ed to  a  den  of  lions.  It  does  not  appear  that  he  hesitated 


364  SERMON  XXII. 

for  a  single  moment,  in  deciding  on  the  part  which  he 
should  act.  Indeed  the  text  informs  us,  that  as  soon  as 
he  heard  of  the  king's  decree,  or,  rather,  as  soon  after- 
wards as  the  stated  hour  arrived,  he  withdrew  to  his  cham- 
ber, and  there,  with  the  windows  open,  bowed  himself  in 
adoration  before  the  august  Divinity,  to  whom  he  was  for- 
bidden to  render  homage.  Who  does  not  admire  the  mo- 
ral heroism  which  he  thus  exhibited! 

And  here  let  it  be  distinctly  observed,  that  the  edict  of 
Darius  was  one,  which,  like  all  other  measures  in  religi- 
ous persecution,  could  only  control  the  external  conduct 
of  Daniel.  It  could  not  prevent  him  from  cherishing  the 
spirit,  and  breathing  the  secret  aspirations  of  prayer.  He 
might  have  appeared  to  comply  with  the  royal  prohibition, 
at  the  same  time  that  he  spent  almost  the  whole  night,  as 
he  lay  upon  his  bed,  in  close  and  fervent  communion  with 
his  Father  in  heaven.  But  the  prophet  would  not  shrink 
even  from  the  profession  of  his  obligations  and  his  ac- 
countability to  Jehovah.  His  conscience  would  not  suffer 
him  to  omit  the  open  prostration  of  himself  before  the 
throne  of  heaven's  high  majesty,  in  obedience  to  the  ar- 
bitrary veto  of  any  earthly  potentate.  He  did  not  stop  to 
inquire,  whether  he  might  not  conduct  his  devotional  ex- 
ercises in  secret  till  the  thirty  days  had  elapsed,  without 
being  guilty  of  such  a  dereliction  of  duty,  as  should  inflict 
a  fatal  wound  on  his  soul.  He  felt  that  the  honour  of  his 
God  was  concerned,  and  in  such  a  case,  it  was  not  for  him 
to  act  a  timid  and  calculating  part.  In  short,  he  mani- 
fested a  fearless  inflexibility  of  holy  purpose,  which  the 
author  of  the  celebrated  Essay  on  Decision  of  Character, 
has  not  failed  to  note  as  among  the  happiest  illustrations  of 
his  subject. 

Moralists  have  said,  and  rightly  said,  that  courage  is 
an  essential  constituent  of  real  virtue.     We  may  with  no 


SERMON  xxn.  365 

less  truth  affirm,  that  the  same  quality  belongs  to  the  na- 
ture of  genuine  piety.    Indeed,  we  may  appeal  directly  to 
the  law  and  testimony  of  Scripture  in  support  of  this  po- 
sition.    Solomon  assigns,   as  one  characteristic   of   the 
righteous,  that  they  are  bold  as  a  lion.  The  apostle  Peter, 
enumerating   certain  moral   qualities  which   he  exhorts 
Christians  to  add  to  their  faith,  places  valour  or  courage 
—for  so  the  original  term  in  this  instance  ought  to  be  ren- 
dered, and  not  virtue— Sii  the  head  of  the  catalogue.   Let 
us  next  hear  the  language  of  our  divine  Lord  himself: 
<'  Fear  not  them  who  kill  the  body,  but  arc  not  able  to  kill 
the  soul;  but  rather  fear  him  who  is  able  to  destroy  both 
soul  and  body  in  hell."     Brethren,  cultivate  an  undaunt- 
ed and  a  resolute  spirit  in  the  performance  of  what  you 
have  once  ascertained  to  be  your  duty.     Let  nothing  inti- 
midate you,  when  the  dictate  of  conscience  is  clear  and 
imperative.  A  good  man,  in  such  a  case,  will  feel  a  mea- 
sure of  that  heroic  determination  which  animated  the  soul 
of  the  great  reformer,  when,  regardless  of  the  affectionate 
and  earnest  dissuasions  of  his  friends,  he  declared  that 
he  would  go  to  the  Diet  of  Worms,  though  as  many  de- 
vils stood  in  array  against  him  as  there  were  tiles  on  the 

houses. 

We  shall  only  add,  in  concluding,  that  the  conduct  of 
Daniel,  in  the  case  under  consideration,  evinces  the  reality 
and  the  efficacy  of  religion.  Nothing  but  a  paramount 
sense  of  accountability  to  the  Most  High,  and  an  invinci- 
ble confidence  in  the  divine  faitlifulness  and  benignity, 
could  have  sustained  the  prophet  in  the  arduous  conflict 
through  which  he  was  doomed  to  pass.  Happy  the  indi- 
vidual who  possesses,  in  any  degree,  the  same  heaven- 
born  principle!  How  is  it,  dear  hearers,  with  you  ?  Tell 
us,  do  you  seriously  and  candidly  believe  that,  had  you 
been  placed  in  Daniel's  circumstances,  you  would  have 

44 


366  SERMON  xxn. 

doue  precisely  as  he  did  ?  Interrogate  your  consciences  on 
this  point.  Or,  if  you  regard  the  question  as  one  which  it 
may  be  difficult  for  you  to  answer,  we  have  another  query 
to  propose — How  often  do  you  pray  ?  We  shall  presume 
that  none  in  this  assembly  are  entirely  strangers  to  prayer, 
though  we  almost  fear  that  the  presumption  implies  an 
excess  of  charity.  We  ask,  then,  how  many  times  every 
day  you  retire  to  some  secret  apartment,  and  there,  pros- 
trating yourselves  in  spirit  before  your  Maker,  render  to 
him  a  tribute  of  heart-felt  gratitude  for  mercies  already 
received,  and  solicit,  in  humble  submission  to  his  will, 
and  entire  deference  to  his  superior  wisdom,  a  con- 
tinued supply  of  blessings  suited  to  your  wants  as  fallen, 
yet  immortal  beings?  We  shall  add  nothing  to  this  in- 
quiry, beyond  the  single  request,  that  you  will  make  it  a 
subject  of  deep  and  anxious  meditation,  throughout  the 
week  on  which  you  have  now  entered. 


SERMON  XXIII. 


DUTERONOMY  XXIX.  29. 

**  The  secret  things  belong  unto  the  Lord  our  God;  but  those  things  which  are 
revealed  belong  unto  us  and  to  our  children  for  ever,  that  we  may  do  all  the 
words  of  this  law." 


The  tendency  of  the  human  mind  to  extremes  is  so 
common  and  striking,  that  it  has  become  proverbial. 
This  tendency  is  displayed  in  respect  to  all  the  wide 
variety  of  topics,  witli  which  we  are  conversant.  Of 
course,  it  extends  to  religion.  We  accordingly  find,  that 
two  opposite  errors  in  relation  to  this  general  subject,  are 
prevalent  among  men.  There  are  those  who  desire  to 
know  too  much ;  and  there  are  others  who  are  careless 
of  knowing  any  thing.  Now,  to  each  of  these  classes  of 
individuals,  our  text  addresses  important  instruction.  It 
condemns  the  unbounded  curiosity  of  the  former,  by  as- 
suring them,  that  "  secret  things  belong  unto  the  Lord  our 
God;"  and  it  rebukes  the  slothful  indifference  of  the  latter, 
by  telling  them,  that,  "  things  which  are  revealed,  belong 
unto  us  and  to  our  children  for  ever,  that  we  may  do  all 
the  words  of"  the  divine  "  law." 

Much  has  been  said  of  curiosity  as  one  of  the  instinc- 
tive principles  of  our  nature.  The  Creator  has  endued 
us  with  a  desire  of  knowledge,  which  is  the  basis  of 
all  mental  improvement.  There  is  pain  in  the  conscious- 
ness of  our  ignorance,  and  pleasure  in  the  removal  of  this 
ignorance,  just  as  there  is  pain  in  the  sensation  of  hunger, 


368  SERMON  XXIII. 

and  pleasure  in  tlie  gratification  of  our  appetite.  The 
earliest  developments  of  mind  in  children  evince  the  ex- 
istence of  the  princijde  to  which  we  refer,  and,  in  fact, 
consist  in  the  vigorous  operations  of  this  principle.  Visit 
the  nursery,  and  interrupt  the  mother,  as  she  is  rehearsing 
to  her  infant  hoy  some  tale  of  marvellous  tenour,  and  you 
•will  not  fail  to  remark  the  impatience  which  he  will 
manifest  for  your  departure,  or,  at  least,  for  the  resump- 
tion of  the  narrative  to  which  he  had  been  listening. — 
Would  you  behold  the  influence  of  the  same  principle  in 
maturer  life?  Enter  the  room  where  the  female,  "un- 
mindful of  her  form,'"  and  regardless  of  her  dress,  is  trac- 
ing "  with  enchanted  steps  the  mazes"  of  a  new  romance 
— or,  repair  to  the  study  of  the  philosopher,  before  whose 
piercing  eye  a  new  field  of  intellectual  research  has  just 
presented  itself,  and  who  has  devoted  his  powers  to  the 
task  of  investigation,  with  the  hope  of  revealing  mysteries, 
which  nature  had  concealed  from  all  former  inquirers. 
But  it  would  be  superfluous  to  multiply  examples.  The 
desire  of  knowledge  is  obviously  among  the  most  univer- 
sal and  the  most  active  of  our  emotions.  Nor  need  we 
now  speak  of  'Uhat  bounteous  providence  of  heaven," 
which, 

"  In  every  breast  implanted  this  desire 

Of  objects  new  and  strange — to  urge  us  on, 

With  unremitted  ardour,  to  pursue 

Those  sacred  stores  that  wait  the  ripening  soul. 

In  truth's  exhaustless  bosom." 

It  is  not  to  be  wondered  at,  that  the  curiosity  of  men 
should  extend  to  religious  subjects.  These  subjects,  pro- 
perly considered,  are  among  the  most  interesting  and  su- 
blime that  can  claim  the  attention,  or  employ  the  facul- 
ties of  the  human  intellect.  They  relate  to  the  being  and 
perfections  of  Him  who  created  and  who  upholds  all 


SEKMON  XXEII. 


369 


things — to  the  nature  and  objects  of  that  moral  govern- 
ment which  he  exercises  over  the  universe — to  the  pro- 
vision which  he  has  made  for  the  pardon  of  sin,  and  the 
recovery  of  our  fallen  race — to  the  duties  of  our  present 
state,  and  to  the  destinies  which  await  us  after  death, 
and  which  are  to  constitute  tlie  momentous  incidents  of 
our  history  throughout  eternity.  Huch  topics  surely  de- 
serve our  contemplation,  and  so  fjir  as  they  are  exhibited 
on  the  works  of  God,  or  in  his  word,  they  cannot  be  too 
closely  and  perseveringly  studied.  There  is,  therefore, 
a  desire  of  knowledge  in  relation  to  sacred  things, 
which  is  not  only  commendable,  but  essentially  connected 
with  our  interests  and  happiness  as  moral  and  immortal 
beings.  This  species  of  curiosity,  as  we  shall  have  oc- 
casion more  fully  to  remark  in  the  sequel,  is  sanctioned 
and  indirectly  enjoined  by  the  passage  now  under  con- 
sideration. 

But  there  is  another  species  of  curiosity  with  regard  to 
religious  subjects,  which  the  text  disapproves  and  virtually 
prohibits.  There  is  a  strong  propensity  to  know  more  of 
the  history,  character  and  purposes  of  God,  tiian  he  has 
deemed  it  expedient  to  unfold.  There  is  an  anxiety  to 
penetrate  the  hidden  counsels  of  the  High  and  Holy  One, 
which  impels  its  possessor  to  overstep  the  boundaries  of 
revelation,  and  to  spurn  the  divine  mandate,  "Thus  far 
shalt  thou  go."  There  is  an  unsanctified  restlessness  of 
mind,  which  is  continually  aspiring  to  be  wise  above  what 
is  written,  and  under  the  influence  of  which  men  are  seen 
prying  into  the  mysteries  of  the  Godhead,  and  pusliing 
their  presumptuous  way  over  regions  which  angels  either 
visit  not  at  all,  or  else  visit  with  unsandalled  feet,  and  trem- 
bling steps.  Now,  it  is  this  excessive  and  unreasonable 
thirst  for  interdicted  knowledge  concerning  sacred  things, 
which  the  passage  before  us  condemns.  And  deserves  it  not 


370 


SERMON  XXllI. 


condemnation?  The  circumstances  of  the  fall  exhibit  it 
as  the  source  of  all  human  wo.  To  be  "  as  God,  know- 
ing good  and  evil/'  was  the  splendid  prize  for  the  attain- 
ment of  which  our  first  parent  made  the  fatal  experiment 
by  which  himself  and  his  posterity  were  undone. 

That  the  kind  of  curiosity  of  which  we  now  speak,  is 
improper,  and  ought  to  be  restrained,  may  be  sufficiently 
shown  from  the  simple  fact,  that  our  divine  Master,  when 
on  earth,  always  checked  and  reproved  it  in  his  disciples. 
We  may  be  allowed  to  mention  the  particular  instances 
to  which  we  refer.  On  one  occasion,  as  he  was  travelling 
towards  Jerusalem,  and  delivering  religions  instruction  in 
the  various  towns  and  villages  through  which  he  passed, 
a  certain  person  presumed  to  interrogate  him  on  a  subject 
respecting  which  men  have  generally  been  solicitous  to 
obtain  full  information.  "Lord,"  said  he,  "are  there 
few  that  be  saved?"  Some  expositors,  it  is  true,  have 
thought,  that  curiosity  may  not  have  been  the  motive 
which  dictated  this  question.  But  most  readers,  if  we 
are  not  mistaken,  will  differ  from  them  in  opinion.  The 
answer  of  Christ  was  such  as  the  querist  would  probably 
never  forget.  "  Strive  to  enter  in  at  the  strait  gate;  for 
many,  I  say  unto  you,  will  seek  to  enter  in,  and  shall  not 
be  able." — Again,  in  one  of  the  Saviour's  last  conferences 
with  his  followers  prior  to  his  ascension,  the  apostle 
Peter,  whose  own  future  destiny  had  just  been  partially 
foretold,  was  extremely  anxious  to  be  informed  what 
would  befall  his  friend  and  colleague  John.  Mark  the 
pointed  reply  of  Jesus.  "If  I  will  that  he  tarry  till  I  come, 
what  is  that  to  thee :  follow  thou  me."  This  language, 
indeed,  seems  to  have  been  understood  by  the  disciples 
as  implying,  that  the  individual  of  whom  it  was  spoken 
should  not  die.  But  it  was  nothing  more  than  a  just  re- 
proof of  Peter's  idle  and  impertinent  curiosity. — A  third 


SERMON  XXlir. 


371 


instance  occurred  just  bcfoie  Christ  was  taken  up  from 
his  disciples  into  lieaven.  He  had  assembled  them  to- 
gether, and  begun  to  give  them  some  important  directions 
relative  to  the  course  which  it  would  be  proper  for  them 
to  pursue  after  his  departure,  when  he  was  interrupted 
with  the  question,  "  Lord,  wilt  thou  at  this  time  restore 
again  the  kingdom  to  Israel  ?''  The  satisfaction  which 
they  obtained,  was  this  :  "  It  is  not  for  you  to  know  the 
times  or  the  seasons  which  the  Father  hath  put  in  his  own 
power.  But  ye  shall  receive  power  after  that  the  Holy 
Ghost  hath  come  upon  you ;  and  ye  shall  be  witnesses 
unto  me  both  in  Jerusalem,  and  in  all  Judea,  and  in  Sa- 
maria, and  unto  the  uttermost  part  of  the  earth." — To 
these  replies  of  our  Lord,  we  might  add  a  passage  in  one 
of  Paul's  Epistles,  where  he  speaks  of  those  who  have 
the  boldness  to  intrude  into  what  God  has  not  revealed. 

An  extravagant  and  ill- directed  curiosity  on  religious 
subjects,  is  by  no  means  so  common,  nor  does  it  occasion 
so  much  strife,  and  so  many  divisions  in  the  Christian 
church,  now  as  formerly.  We  are  fallen  on  times  ra- 
tional and  peaceable,  compared  with  those  which  our  an- 
cestors of  former  centuries  experienced.  They  who  are 
only  imperfectly  acquainted  with  ecclesiastical  history, 
would  be  surprized,  as  well  as  amused,  merely  to  hear  of 
some  of  the  topics  in  the  investigation  of  which  the  theolo- 
gians of  the  middle  ages  exercised  their  faculties  and  spent 
their  lives.  Thus  it  was  one  of  their  most  favourite  inquiries 
respecting  the  Deity,  whether  he  exists  as  much  in  ima- 
ginary space  as  in  real.  But  the  truth  is,  that  they  gave 
themselves  less  concern  about  the  Deity  himself,  and  the 
mode  of  his  subsistence,  than  about  that  class  of  his  in- 
telligent creatures,  which  we  are  accustomed  to  style,  in 
scriptural  phraseology,  Angels.  This  particular  branch 
of  theological  science,  which  they  termed  Angelograj)hy, 


372  SERMON  XXIII. 

was  esteemed  by  them  as  far  the  most  interesting  and  im- 
portant. And  what,  think  you,  were  the  questions  which 
they  were  wont  to  agitate  concerning  angels?  Why, 
such  as  the  following,  viz.  "  Whether  they  can  pass  from 
one  point  of  space  to  another,  without  passing  through 
the  intermediate  points?  Whether  they  can  visually  dis- 
cern objects  in  the  dark?  Whether  more  than  one  can 
exist  at  the  same  moment  in  the  same  physical  point  ?" 
and  "  Whether  they  can  exist  in  a  perfect  vacuum,  with 
any  relation  to  the  absolute  incorporeal  void  ?" 

We  smile  at  these  futile  and  ridiculous  queries,  which 
were  once  discussed  with  so  much  pomp  and  ardour  in 
all  the  universities  of  Europe.  And  yet  the  spirit  which 
prompted  them  is  not  utterly  extinct.  It  survived  the  Re- 
formation, and  exists  even  amid  the  augmented  light, 
which  distinguishes  the  present  period  of  mental  excite- 
ment and  activity.  Men  have  not  yet  learned  to  discri- 
minate effectually  between  those  secret  things  which  be- 
long unto  the  Lord  our  God,  and  those  revealed  things 
which  belong  to  us  and  to  our  children.  The  divines  of 
our  own  day  have  other  puzzles  equally  unedifying  as 
those  just  mentioned.  There  is  still  too  much  curiosity 
in  respect  to  the  mysteries  of  religion — too  strong  and  un- 
governable a  desire  to  know  what  the  Deity  in  his  infinite 
wisdom  and  goodness,  has  thought  it  best  to  conceal.  Let 
us  advert,  for  a  few  moments,  to  one  or  two  of  the  topics 
on  which  this  desire  is  exercised — topics,  in  relation  to 
which,  we  humbly  conceive,  that  there  are  agitated  ques- 
tions almost  as  preposterous,  and  certainly  as  destitute  of 
practical  utility,  as  any  that  may  be  found  in  all  the  spe- 
culations of  Angelography. 

First,  we  shall  mention  the  subject  of  the  Trinity.  All 
that  the  sacred  Scriptures  clearly  reveal  on  this  subject  may 
be  comprised  in  a  very  few  words.     They  teach  us,  that 


SERMON  XXIII.  373 

God  in  a  certain  sense  is  one,  anil  in  another  sense  is 
THREE  But  men  are  not  content  with  this  amount  ot 
information.  They  are  anxious  to  understand  how  it  is, 
that  God  is  both  one  and  three.  They  want  to  have  this 
difficulty  relative  to  the  Godhead  thoroughly  cleared  up. 
They  are  determined  to  learn  at  least  something  more  of 
the  mystery  than  the  volume  of  inspiration  unfolds. 

A^ain,  the  same  improper  curiosity  is  displayed  in  re- 
lation to  the  nature  ofthe  satisfaction  rendered  by  Christ 
for  our  sins.     The  sacred  Scriptures  inform  us,  that  the 
incarnation,  life,  death,  resurrection,  and  intercession  of 
the  Son  of  God  constitute  a  system  of  means  which  the 
Deity  has  been  pleased  to  appoint  for  the  deliverance  of 
men  from  guilt  and  misery.     But  they  intimate  very  little 
respecting  the  manner  in  which  these  means  have  operated 
to  accomplish  the  end  proposed.     And  this  is  precisely 
the  point,  with  regard  to  which  the  inquisitive  heologian 
is  so  desirous  of  being  wise  above  what  is  written.  He  is 
Bot  content  with  the  simple  assurance,  that  the  mediation 
of  Jesus  Christ  has  rendered  it  possible  for  God  to  be 
just,   and  yet  the  justifier  of  sinners.     He  has  wious 
doubts  to  be  resolved,  and  difficulties  to  be  removed     To 
use  his  own  scholastic  language,  he  must  know,  whether 
the  death  of  Christ  was  a  satisfaction  of  common  or  ot 
distrihiitive  iusiice.  .      ,    „         ,     * 

Similar  curiosity  is  manifested  in  relation  to  the  extent 
of  the  atonement.  The  sacred  Scriptures  inform  us,  that 
Christ  died,  in  one  sense,  for  the  whole,  and,  in  another 
sense,  for  only  a  portion,  of  the  human  family.  Tims 
they  assert,  that  he  tasted  death  for  ecery  man,  and  also 
that  he  laid  down  his  life  for  Ms  sheep.  Now  there  are 
those  who,  instead  of  admitting  both  these  truths  on  the 
testimony  of  Him  who  cannot  lie,  proceed  on  the  supposi- 
tion,  that  they  are  contradictory,  and,  therefore,  adopt  the 

45 


374  SERMON  XXIII. 

one,  and  reject  the  other,  according  as  prejudice  or  fancy 
may  dictate.  We  do  not  scruple  to  say,  that  had  a  due 
distinction  been  uniformly  observed  between  the  secret 
things  which  belong  to  God,  and  the  revealed  things 
which  belong  to  us  and  to  our  children,  many  a  refined 
disquisition,  many  a  keen  and  protracted  controversy  on 
the  extent  of  the  atonement  might  have  been  avoided. 

We  shall  mention  but  one  theological  topic  more,  with 
regard  to  which  an  unsanctified  curiosity  is  too  often  in- 
dulged. We  allude  to  the  general  subject  of  the  divine 
sovereignty  in  conjunction  with  human  accountability. 
The  sacred  Scriptures  expressly  declare,  that  God  work- 
eth  all  things  after  the  counsel  of  his  own  will.  At  the 
same  time,  they  teach  us,  that  we  are  endowed  with  such 
a  degree  of  liberty,  as  renders  us  moral  agents,  the  sub- 
jects of  reward  and  punishment.  Now,  it  is  our  duty  to 
receive  both  these  truths,  because  our  Maker  has  revealed 
them.  Nor  is  it  our  business  to  perplex  and  harass  our- 
selves with  eflfbrts  to  solve  all  the  subtle  and  inexplicable 
queries  which  they  suggest  to  the  reflecting  mind.  And 
yet  to  what  ponderous  tomes  of  polemical  divinity  have 
such  efforts  given  birth !  We  have  always  regarded  it  as 
one  of  the  happiest  conceptions  of  Milton,  that  he  has 
made  the  misery  of  fallen  spirits  to  consist  partly  in 


-"  reasonings  high. 


Of  providence,  foreknowledge,  will,  and  fate, 
Fix'd  fate,  free-will,  foreknowledge  absolute  :" 

And  when  such  was  their  employment,  the  poet  need 
scarcely  have  added,  that  they 

•'  Found  no  end  in  wand'ring  mazes  lost. " 

We  have  already  dwelt  longer  on  the  first  division  of 
our  subject,  than  we  intended,  and  shall  conclude  with 


SERMON  xxui.  375 

the  single  remark,  that  it  is  our  duty  to  yield  an  implicit 
credence  to  all  the  truths  revealed  in  the  sacred  volume, 
whether  we  can  fully  comprehend  them  or  not.  If  there 
are  difficulties  and  seeming  contradictions  in  the  word  of 
God,  let  us  rememher,  that  there  are  also  difficulties  and 
seeming  contradictions  in  the  works  of  God.  Whether 
we  look  upon  the  natural  or  the  moral  world — whether 
we  trace  the  footsteps  of  tlie  Ueity  in  the  kingdom  of  his 
providence,  or  in  the  economy  of  his  grace,  we  shall  have 
abundant  reason  to  exclaim  "  How  unsearchable  are  his 
judgments,  and  his  ways  past  finding  out!" 

We  proceed  next  to  observe,  that  as  there  are  those  who 
possess  too  much  curiosity  on  religious  subjects,  so  there 
are  others  who  possess  not  enough.  Of  these  two  extreme 
errors,  the  latter  is  the  more  common.  W^e  would  not, 
indeed,  say,  that  there  are  very  many  persons  in  our  con- 
gregations at  the  present  day,  who  are  totally  destitute  of 
curiosity  with  regard  to  the  truths  of  the  Bible.  The  in- 
stitutions of  the  gospel — especially  the  stated  expositions 
of  scriptural  passages  from  the  pulpit — are  calculated  to 
excite  at  least  a  transient  interest  in  all  whose  minds  are 
not  too  dull  to  think,  and  whose  hearts  are  not  too  hard 
to  feel.  But  the  desire  of  knowledge  which  may  be  thus 
awakened,  generally  extends  only  to  a  few  speculative 
points,  or  is  so  feeble  in  its  influence  as  to  produce  no  per- 
manent impression  on  the  character  and  conduct.  It  is 
not  to  be  questioned,  that  of  those  who  live  in  the  ample 
enjoyment  of  all  the  means  of  grace,  there  are  numbers 
who  feel  an  almost  utter  indiff'erence  in  respect  to  the  car- 
dinal subjects  of  Christianity.  How  few  take  up  the  New 
Testament  with  as  much  pleasure  as  they  do  a  novel,  a 
poem,  a  book  of  travels,  a  magazine,  or  even  an  ordinary 
newspaper!  Look  at  an  audience  to  whom  a  preacher  is 
<]iscoursing  of  those  revealed   things  which  belong  to  us 


376  SERMON  xxra. 

and  to  our  children.  Mark  the  listlessness  and  unconcern 
which  so  often  reign  throughout  a  large  portion  of  the 
assembly.  Count  the  number  who  are  asleep — the  num- 
ber whose  eyes  are  "  turned  on  empty  space" — and  the 
number  who  are  occupied  in  observing  the  dress  or  the 
countenances  of  those  around  them.  Separate  these  and 
others  in  similar  circumstances  from  the  congregation,  and 
we  fear  that  you  will  have  but  a  scanty  remnant  left. 

It  was  before  remarked,  that  the  text  indirectly  rebukes 
those  who  feel  little  or  no  concern  about  the  momentous 
topics  of  religion.  It  tells  us,  that,  the  things  which  are 
revealed  belong  to  us  and  to  our  children.  Now,  such 
language  evidently  implies,  that  it  is  our  solemn  and  im- 
perious duty  to  attend  to  these  things — to  make  them  the 
subject  of  frequent,  fervent,  persevering  study.  Indeed, 
the  very  fact,  that  God  has  condescended  to  favour  us  with 
a  revelation  of  his  will,  is  a  sufficient  indication,  that  he 
requires  us  to  become  familiar  with  the  important  truths 
which  it  communicates.  He  surely  did  not  give  us  the 
Bible  to  be  thrown  up  on  some  dusty  shelf  in  our  library, 
or  to  be  exhibited  as  a  piece  of  ornamental  furniture  in 
our  parlour.  No,  he  put  it  into  our  hands,  that  we  might 
make  it  the  man  of  our  counsel — that  we  might  explore 
its  pages  by  day,  and  meditate  on  its  contents  by  night. 
His  emphatic  language  to  us  is.  Search  the  Scriptures. 

But  here  some  may  tell  us,  the  Bible  is  a  very  obscure 
book — exceedingly  hard  to  be  understood — so  much  so, 
that  folio  upon  folio  has  been  written  to  clear  up  its  diffi- 
culties, and  illustrate  its  doctrines  and  precepts.  We 
might  at  once  answer,  that  if  the  fact  be  as  you  say,  it 
only  furnishes  an  additional  reason  for  diligence  and  per- 
severance in  the  study  of  the  word  of  God.  But  the 
truth  is,  that  the  sacred  Scriptures  are  not  so  dark  and 
difficult  as  many  imagine.     The  fundamental  points  of 


SERMON  xxm.  377 

faith  and  practice  are  exhibited  with  sufficient  distinctness 
to  be  fully  comprehended  by  the  feeblest  of  human  intel- 
lects. Tiie  path  to  life  is  so  plainly  laid  out,  that  the 
way-faring  men,  though  fools,  need  not  err  therein.  The 
leading  duties  of  man  are  written  in  characters  so  large 
and  legible,  that  he  who  runs  may  read.  Let  no  one  sup- 
pose, that  the  thousand  commentaries  on  the  Old  and  New 
Testaments,  which  the  world  may  contain,  constitute  an 
argument  for  the  obscurity  of  sacred  writ.  We  cannot, 
perhaps,  set  this  subject  in  a  better  light,  than  by  present- 
ing you  with  the  account  given  by  the  Persian  traveller, 
in  a  letter  to  one  of  his  friends  at  home,  of  a  visit  which 
he  paid  to  the  library  of  a  French  convent.  "  Father, 
said  I  to  the  librarian,  what  are  these  huge  volumes  which 
fill  the  whole  side  of  the  library  ?  These,  said  he,  are 
the  interpreters  of  the  Scriptures.  There  is  a  prodigious 
number  of  them,  replied  I ;  the  Scriptures  must  have  been 
very  dark  formerly,  and  very  clear  at  present.  Do  there 
remain  still  any  doubts?  Are  there  now  any  points  con- 
tested? Are  there,  answered  he  with  surprise,  are  there? 
There  are  almost  as  many  as  there  are  lines.  You  asto- 
nish me,  said  I ;  what  then  have  all  these  authors  been 
doing?  These  authors,  returned  he,  never  searched  the 
Scriptures  for  what  ought  to  be  believed,  but  for  what 
they  did  believe  themselves." — It  is  proper  to  add,  that  a 
few  scriptural  expositors — and  only  a  few — may  be  ex- 
empted from  the  censure  so  happily  conveyed  in  this  pun- 
gent passage. 

Brethren,  the  Bible  is  not  a  book  of  riddles  and  enig- 
mas. Its  cardinal  truths  may  be  readily  understood  by 
any  one  who  sits  down  to  the  study  of  its  pages  with  a 
sincere  and  an  anxious  desire  to  ascertain  the  will  of  his 
Maker.  He  will  discover  that  the  commandment  is  not 
hidden  from  him.  He  will  be  undernonecessity  of  climb- 


378  SERMON  XXIII. 

ing  to  heaven,  or  going  beyond  the  sea,  in  order  to  learn 
his  duty.  He  will  find  the  word  very  nigh  him,  even  in 
his  mouth,  and  in  his  Iieart. — This,  however,  we  say 
not  to  impress  you  with  the  idea,  that  a  slight  and  casual 
perusal  of  the  sacred  Scriptures  will  suffice,  but  to  re- 
move any  discouragement  that  might  arise  from  the  sup- 
posed obscurity  of  this  precious  volume,  and  thus  incite 
you  to  tlie  careful  and  constant  investigation  of  those  re- 
vealed things  which  belong  to  us  and  to  our  children. 
With  these  things  it  behooves  us  all  to  be  fully  acquainted. 
We  may  not  be  wise  above  what  is  written.  But  it  has 
been  justly  remarked,  that  we  should  be  wise  uj)  to  that 
which  is  written. 

Our  limits  to  night  will  not  allow  us  to  attempt  an 
enumeration  of  the  various  revealed  truths  which  demand 
our  earnest  and  unwearied  attention.  All  Scripture  is 
given  by  inspiration  of  God,  and  all  Scripture,  therefore, 
should  occasionally  engross  our  thoughts  and  meditations. 
It  is  certain,  however,  that  some  things  contained  in  the 
sacred  volume,  are  more  important  than  others,  and,  of 
course,  should  be  more  frequently  present  to  our  minds. 
Thus  whatever  relates  to  the  existence  and  perfections  of 
God — to  our  own  character  and  condition — to  the  person 
and  offices  of  the  Redeemer  of  mankind — to  the  means 
which  we  are  to  use,  and  the  line  of  conduct  which  we 
are  to  pursue,  in  order  to  secure  the  favour  of  our  Father 
in  heaven — may  be  considered  as  primary  subjects  of 
study,  and  should  be  understood  so  far  as  they  are  intel- 
ligible to  the  human  intellect  in  its  present  state. 

And  here  let  us  observe  in  a  single  word,  that  the 
knowledge  which  we  acquire  of  revealed  truths,  must  be 
of  a  practical  nature.  Its  influence  must  reach  to  the 
heart,  the  seat  of  our  affections,  and  the  source  of  our 
moral   actions.     On  this  particular  point,  however,  we 


SERMON  XXIII.  379 

shall  not  now  say  more  than  that  it  is  fairly  implied  in 
the  text,  which  tells  us,  that  revealed  things  belong  to 
us,  to  the  end,  "  that  we  may  do  all  the  words  of"  the 
divine  "  law." 

There  is  a  further  topic  of  reflection  included  in  the 
text,  on  which  it  would  not  be  proper  to  omit  offering  a 
few  remarks.  We  are  here  told,  that  the  things  which 
are  revealed,  belong  not  only  to  us,  but  to  ouu  chil- 
dren. This  is  one  among  several  passages  of  Scripture, 
which  connect  with  our  own  spiritual  interests,  those  of 
our  ofi'spring.  Thus  it  is  said,  that,  "  the  promise  is  to 
us  and  to  our  children."  To  the  pious  Jew  the  precept 
of  Jehovah  was,  "  These  words  which  I  command  thee 
this  day,  shall  be  in  thine  heart;  and  thou  shalt  teach  them 
diligently  unto  thy  children,  and  shalt  talk  of  them  when 
thou  sittest  in  thine  house,  and  when  thou  walkest  by  the 
way,  and  when  thou  liest  down,  and  when  thou  risest 
up."  But  we  need  not  multiply  quotations  in  support  of 
a  duty,  the  reality  and  importance  of  which  none,  it  is 
presumed,  are  disposed  to  deny. 

But  although  the  reality  and  importance  of  this  duty 
are  so  generally  admitted,  how  exceedingly  rare  are  the 
instances  in  which  it  is  faithfully  performed!  Few, 
alas!  are  the  parents  who  feel  as  much  anxiety  for  the 
religious  instruction  of  their  children  as  they  ought — as 
the  word  of  God,  and  the  spirit  of  Christianity  enjoin. 
They  will  avoid  neither  care  nor  expense  to  improve  the 
minds  of  their  sons,  and  to  accomplish  the  persons  of 
their  daughters,  while  the  heart,  the  noblest  part  of  man, 
from  which  "  are  the  issues  of  life,"  is,  to  say  the  least, 
comparatively  neglected. 

We  would  not  now  be  understood  as  expressing  any 
disapprobation  of  the  ornamental  branches  of  female 
education.     And  still  less  is  it  our  desire  to  say  thing 


380  SERMON  XXIII. 

against  the  culture  of  the  mind  in  either  males  or  females. 
On  the  contrary,  no  one  can  feel  a  deeper  interest  in  the 
mental  improvement  of  the  community,  than  the  speaker 
who  now  addresses  you.  His  only  object  is  to  say,  that 
the  most  important  wisdom  is  that  which  pertains  to  the 
salvation  of  the  soul,  and  that  the  noblest  accomplish- 
ments are  those  which  fit  the  human  being  for  the  society 
of  heaven. 

It  is  not  our  design  this  evening  to  enter  into  a  discus- 
sion of  the  subject  of  religious  education.  We  can 
merely  urge  upon  you  the  importance  of  teaching  your 
children  to  study  and  value  that  volume,  which  reveals 
the  things  that  belong  to  them  as  well  as  to  you.  Let 
them  learn  to  esteem  it  as  the  first  and  best  of  Heaven's 
gifts — a  gift  by  the  due  improvement  of  which  their  hap- 
piness in  this  world,  and  in  the  next,  is  to  be  promoted. 
It  is  the  appropriate  and  imperative  duty  of  parents  to 
make  the  study  of  revealed  truth  a  part  of  the  stated  oc- 
cupations of  their  children.  This  is  a  branch  of  instruc- 
tion which  cannot  be  commmenced  too  early,  nor  con- 
tinued too  long. 

But  what,  it  may  be  inquired,  is  meant  by  the  study  of 
the  sacred  Scriptures  ?  We  answer,  that  it  does  not  con- 
sist simply  in  the  perusal — even  though  it  be  a  daily  pe- 
rusal— of  their  pages.  The  parent  must  take  upon  him- 
self the  task  of  exposition  and  of  application.  He  must 
first  endeavour  to  make  his  children  understand  the 
truths  of  Heaven,  and  then  he  must  urge  upon  their  con- 
sciences the  obligation  of  acting  in  conformity  with  these 
truths.  And  especially  should  he  teach  them  the  neces- 
sity of  PRAYER,  as  an  auxiliary  to  the  profitable  use  of 
the  inspired  record.  He  should  tell  them  again  and 
again,  that,  without  the  aid  and  blessing  of  the  Most 
High,  their  own  efforts  to  comprehend  the  doctrines,  and 


SERMON  XXIII.  381 

to  practise  the  precepts  of  the  Bible,  will  be  of  no  avail. 
And  to  give  to  this  solemn  lesson  its  proper  efficacy,  the 
parent  must  rely  chiefly  on  the  powerful  influence  of  his 
own  habitual  example.  He  must  not  only  point  to  the 
throne  of  the  heavenly  grace,  but  must  himself  lead  the 
way^  He  must,  day  by  day,  conduct  his  oilspring  to  that 
throne,  and  there  unite  with  them  in  the  fervent  petition, 
"  Lord,  open  thou  our  eyes,  that  we  may  behold  won- 
drous things  out  of  thy  law." 

Tliree  practical  reflections  are  suggested  by  the  text 
We  shall  glance  at  them  for  a  moment  in  concluding. 

Learn  to  avoid  an  idle  and  unprofitable  curiosity  with 
regard  to  religious  subjects.  Distinguish  between  things 
secret  and  things  revealed.  Be  content  with  the  know- 
ledge of  those  truths,  which  God,  in  his  infinite  wisdom 
and  benevolence,  has  thought  fit  to  disclose.  Consume 
not  your  time  in  the  investigation  of  matters  which  can 
never  be  fully  understood  in  this  world,  and  which,  evea 
if  they  could  be  fully  understood,  would  have  no  percep- 
tible nor  felt  influence  on  the  moral  character,  and  ulterior 
destination  of  man. 

But  while  you  thus  guard  against  an  overweening 
curiosity  respecting  religious  subjects,  beware  of  falling 
into  the  opposite  fault  of  indifi'erence.  We  would  im- 
press it  upon  you,  that  ^^  the  tilings  which  are  revealed 
belong"  to  you — that  they  are  your  property,  and  as  such 
should  be  wisely  and  industriously  improved.  The  God 
who  gave  tiiem  cannot  but  be  highly  incensed  should  yon 
bury  them  in  the  earth  as  a  useless  talent.  Ah !  has  it 
never  occurred  to  you,  that  the  neglect  of  the  Bible,  and 
of  those  dread  realities  which  it  unfolds,  must  tend  to  ag- 
gravate your  condemnation  in  tiie  day  of  final  retribution! 
— how  dark  and  overwhelming  must  be  the  frown,  which, 
if  guilty  of  such  neglect,  you  must  encounter  from  the 

46 


382  SERMON  xxin. 

judgment- seat  of  Christ!  We  can  assure  you,  dear 
hearers,  that,  were  the  trumpet  of  the  Archangel  now 
pouring  its  summons  on  our  ears,  we  would  much  rather 
take  our  chance  for  salvation  with  the  red  man  of  the 
west,  or  with  the  degraded  inhabitants  of  New  Holland, 
than  with  the  wisest  and  most  virtuous  of  those,  who,  in 
despite  of  Bibles  and  prayers  and  preaching,  and  pious 
examples,  and  all  the  nameless  advantages  of  Chris- 
tianity, have  remained  careless  and  unconcerned  with  re- 
gard to  the  things  that  pertain  to  their  future  and  ever- 
lasting peace. 

Finally,  we  would  address  a  word  of  exhortation  to 
parents  in  this  assembly.  The  passage  before  us  teaches 
you,  that  the  truths  of  Heaven  belong  not  only  to  your- 
selves, but  to  your  children.  And  does  not  the  voice  of 
nature  within  you  return  an  echo  to  the  language  of  the 
text?  Your  interests  and  theirs  you  feel  to  be  the  same. 
It  would  do  violence  to  all  your  sensibilities  to  think  of 
separating  them.  If  religion  be  valuable  for  you,  it  must 
be  equally  valuable  for  them.  And  if  you  have  realized 
its  power  in  your  own  souls,  you  must  be  inexpressibly 
solicitous,  that  they  also  should  experience  its  influence, 
and  enjoy  its  blessings. 

Do  we  this  evening  address  any  who  have  hitherto  ne- 
glected the  religious  instruction  of  their  offspring.  If  so, 
we  would  earnestly  and  affectionately  entreat  you, 
brethren,  to  omit  no  longer  this  highest  of  parental 
duties.  We  [would  urge  you  to  the  prompt  and  as- 
siduous performance  of  it,  by  the  solemn  consideration, 
that  you  must  ere  long  appear  at  the  tribunal  of  your 
Maker,  to  account  for  all  your  conduct,  and  par- 
ticularly for  your  conduct  towards  those  immortal  be- 
ings, whose  character  and  destiny  have  been  entrusted, 
in  a  certain  sense,  to  your  care.     What  must  be  your 


SERMON  xxiu.  383 

sensations,  should  it  then  be  seen  that  you  have  ruined 
not  only  yourselves,  but  your  children!  And  how  keen 
must  be  your  anguish  throughout  interminable  ages, 
should  they,  the  companions  of  your  despair,  incessantly 
reproach  you  as  the  cause  of  their  perdition  as  well  as 
your  own,  and  heap  upon  you  their  execrations  for  your 
neglect  to  teach  them  by  your  counsels,  your  example 
and  your  prayers,  that  the  acquisition  of  the  entire  world 
were  a  poor  and  paltry  equivalent  for  the  loss  of  the 
soul !  Yes,  as  surely  as  there  are  degrees  of  suffering  in 
hell,  the  apartment  where  the  worm  devours  most 
greedily,  and  the  fire  glows  most  intensely,  is  that  in 
which  the  parent  and  the  child  are  doomed  to  spend 
their  eternity  together. 

But  we  turn  from  this  heart-rending  scene  to  one  of  a 
different  description.  We  ask  you,  parents,  how  great 
must  be  your  happiness,  should  you  instruct  your  chil- 
dren in  those  revealed  things  which  belong  to  them,  and 
should  your  instructions,  under  the  blessing  of  God, 
which  you  are  authorized  to  solicit  and  expect,  be  the 
means  of  leading  them  to  do  all  the  words  of  the  divine 
law !  Through  life,  they  shall  be  the  comfort  and  pride 
of  your  hearts — in  death  they  shall  administer  solace  to 
your  minds,  and  smooth  the  pillow  that  receives  your 
last  sigh — and  throughout  eternity  they  shall  be  joint- 
participants  with  you  of  the  rest  that  remaineth  for  the 
people  of  God.  What  terms  can  describe  the  ecstacy 
that  marks  the  first  meeting  of  parent  and  child  in  the 
regions  of  perfect  purity  and  bliss!  O  !  could  you  con- 
ceive, but  for  a  moment,  the  raptures  of  such  an  inter- 
view, this  single  conception  would  do  more  to  impel  you 
to  the  faithful  discharge  of  the  duty  on  whicli  we  insist, 
than  the  most  spirit  stirring-language  that  our  feeble 
tongue  can  utter. 


SER3IOJV  XXIV. 


1  TIMOTHY  II.  5. 


**  For  there  is  one  God,  and  one  Mediator  between  God  and  men,  the  man 
Christ  Jesus." 

The  superior  excellence  of  Christianity  as  a  religion 
precisely  accommodated  to  the  wants  of  mankind,  has 
been  admitted  by  all  persons  of  penetration  and  candour. 
Yet  we  suspect,  that  the  real  ground  of  this  superiority  is 
not  so  generally  understood.  The  distinguishing  merit 
of  the  gospel  consists,  not  so  much  in  the  doctrinal  truths 
which  it  inculcates,  and  tlie  ethical  precepts  which  it  de- 
livers, as  in  the  circumstance,  that  these  truths  and  these 
precepts  are  founded  on  a  well-authenticated  statement  of 
facts,  admirably  fitted  to  illustrate  and  enforce  them. 
Other  systems  of  religion  are  either  composed  of  fables, 
which,  besides  being  incredible  and  absurd,  have  no  re- 
lation to  the  conduct  of  human  life,  or  else  built  on  vision- 
ary speculations  and  refined  discussions  which  have  no- 
thing in  them  to  interest  and  benefit  the  heart.  Of  the 
former  description  is  the  popular  theology  in  all  pagan 
countries,  while  to  the  latter  class  we  may  refer  the  the- 
ology (if  it  can  be  so  called)  of  those  who,  in  both  pagan 
and  Christian  countries,  reject  the  established  creed,  and 
undertake  to  theorize  for  themselves  on  the  nature  of  the 
Divine  Being,  and  the  various  duties  of  his  intelligent 
creatures.  Now,  Christianity  differs  essentially  from  both 
these  kinds  of  religion,  inasmuch  as  it  rests  on  real  occur- 
rences highly  interesting  iu  themselves,   and  peculiarly 


SERMON  XXIV.  385 

adapted  at  once  to  render  us  acquainted  with  our  duties, 
and  to  urge  us  to  their  performance.  Its  practical  influ- 
ence is  identified  with  the  moral  tendency  of  its  doctrines, 
and  these  doctrines,  instead  of  coming  to  us  in  the  form  of 
abstract  propositions,  are  exhibited  in  the  shape  of  tangi- 
ble facts. 

Our  hearers  are  probably  now  prepared  to  anticipate 
the  remark,  that  the  text  before  us  points  to  one  of  those 
cardinal  facts,  on  which  it  has  been  just  said,  that  Chris- 
tianity is  founded.  We  are  here  presented  with  no  array 
of  arguments  to  demonstrate  the  necessity  of  a  "Media- 
tor between  God  and  men."  We  are  simply  assured, 
that  such  a  Mediator  exists  in  the  person  of  "  the  man 
Christ  Jesus."  In  other  portions  of  the  inspired  record 
we  are  furnished  with  a  detail  of  various  circumstances 
connected  with  this  fact,  and  calculated  both  to  render  it 
sufficiently  intelligible,  and  to  invest  it  with  the  highest  de- 
gree of  interest.  The  Old  and  New  Testaments  are  re- 
plete with  incidents  which  throw  the  brightest  historical 
splendour  over  the  great  and  fundamental  truth  asserted 
in  this  passage — "  There  is  one  God,  and  one  Mediator 
between  God  and  men,  the  man  Christ  Jesus." 

It  is  not  our  intention  this  morning  to  enter  into  a  criti- 
cal exposition  of  these  words.  There  is  but  a  single  term 
in  the  sentence,  respecting  the  precise  import  of  which 
there  can  be  any  difference  of  opinion.  We  allude  to  the 
original  noun  rendered  in  the  common  version,  Mediator. 
You  will  not,  however,  understand  us  as  intimating,  that 
there  is  really  ground  for  much  diversity  of  sentiment  as 
to  the  true  meaning  even  of  this  word.  Its  etymology  is 
sufficiently  expressive  of  its  literal  signification,  while  its 
sense,  as  applied  to  Christ,  is  determined  by  the  general 
doctrine  of  the  inspired  record  in  relation  to  the  character 
and  offices  of  this  glorious  personage. 


386  SERMON  XXIV. 

The  first  truth  asserted  in  the  text,  is  that  of  the  divine 
unity.  There  is  one  God.  On  this  point,  however,  we 
do  not  propose  to  detain  you  with  many  observations,  since 
it  is  obviously  introduced  by  the  inspired  writer  in  this 
place,  merely  as  an  incidental  and  auxiliary  proposition. 
As  such  we  would  here  take  the  liberty  of  bestowing  a 
transient  remark  upon  it. — That  there  is  one  God,  and 
only  one  God,  is  a  truth  which  we  are  entitled  to  infer 
from  the  harmony  every  where  discoverable  in  the  consti- 
tution of  the  universe.  We  behold,  as  far  as  the  range 
of  our  observation  extends,  a  singleness  of  design,  which 
seems  to  imply  that  the  fabric  of  nature  is  the  production 
of  one  intelligent  mind.  And  when  we  reflect  more  ma- 
turely on  the  subject,  we  think  we  can  discern,  that  there 
is  a  manifest  absurdity  in  supposing  the  existence  of  two 
beings  possessed  of  infinite  perfections — two  beings  con- 
cerning whom  it  may  be  affirmed,  that  they  are  both  the 
alpha  and  the  omega,  the  first  and  the  last,  the  greatest, 
the  wisest,  and  the  best.  But  after  all,  we  must  concede, 
that  the  deductions  of  reason  on  this  point,  do  not  yield 
to  the  mind  the  same  satisfaction  which  flows  from  the 
clear  and  positive  assurances  of  revelation.  We  would 
cheerfully  exchange  a  thousand  metaphysical  arguments 
for  one  well-established  and  conclusive  declaration,  such 
as  we  have  in  the  text. 

There  are  those  who  imagine,  that  the  mediation  of  Je- 
sus Christ,  as  generally  held  by  Christians,  is  at  variance 
with  the  unity  of  the  Supreme  Being.  Now,  we  are  bold 
to  say,  that  this  is  altogether  a  misapprehension  of  the 
matter.  We  deny,  in  explicit  terms,  that  the  idea  of  a 
plurality  of  divine  essences  is  involved  in  the  common 
method  of  understanding  and  explaining  the  mediation 
of  the  Son  of  God.  The  advocates  of  this  method  believe 
that  there  is — that  there  can  be — but  one  Deity.     Yes, 


SERMON  XXIV.  387 

and  they  believe  this  as  strictly  as  do  any  of  those  who 
would  advance,  by  the  assumption  of  an  appropriate  ap- 
pellation, an  exclusive  title  to  the  doctrine  of  the  divine 
unity.  While  they  acknowledge  their  inability  to  com- 
prehend how  God  can  be  both  one  and  three,  they  feel 
themselves  under  the  necessity  either  of  admitting  that 
such  is  the  fact,  or  else  of  rejecting  the  sacred  Scriptures 
as  unworthy  of  their  credence  or  regard.  Their  ingenuity 
can  suggest  to  them  no  other  alternative. 

But  the  truth  on  which  we  would  mainly  remark,  is, 
that  "  there  is  one  Mediator  between  God  and  men,  the 
man  Christ  Jesus."  This  truth,  we  have  just  said,  is  not 
incompatible  with  the  doctrine  of  the  divine  unity.  It  is, 
therefore,  properly  connected,  in  the  passage  before  us, 
with  the  assertion,  that  God  is  one. 

The  appointment  of  Jesus  Christ  to  officiate  as  a  Me- 
diator between  the  Sovereign  of  the  universe  and  the  in- 
telligent inhabitants  of  earth,  is  to  be  viewed  as  the  pri- 
mary and  fundamental  fact  of  Christianity.  Tliis  is  the 
grand  basis  on  which  all  the  doctrines  and  duties  of  our 
religion  are  founded.  It  was  to  be  expected,  then,  that 
the  opponents  of  the  gospel  would  direct  their  strength 
against  this  cardinal  truth.  We  accordingly  find,  that 
no  peculiarity  of  the  Christian  system  has  been  so  often, 
so  variously,  and  so  resolutely  assaulted,  as  that  which 
relates  to  the  necessity  and  the  actual  provision  of  a  Me- 
diator. Let  us,  then,  see  whether  reason,  when  modestly 
and  legitimately  interrogated  on  the  subject,  has  any  thing 
to  urge  against  this  distinguishing  doctrine  of  the  New 
Testament. 

It  has  been  well  observed  by  one  of  the  master  spirits 
of  the  former  century,  that  the  whole  analogy  of  nature, 
instead  of  furnishing  a  presumption  against  the  general 
notion  of  a  Mediator  between  God  and  men,  is  calculated 


388  SERMON  XXIV. 

to  confirm  such  notion.  "  We  find,"  says  the  author  al- 
luded to,  '*  that  all  living  creatures  are  brought  into  the 
world,  and  their  life  in  infancy  is  preserved  by  the  instru- 
mentality of  others;  and  that  every  satisfaction  of  it,  some 
way  or  other,  is  bestowed  by  the  like  means."  The  So- 
vereign of  the  universe,  then,  evidently  conducts  the  affairs 
of  his  stupendous  empire  through  the  instrumentality  of 
others.  He  carries  on  his  vast  system  of  government  not 
immediately  but  mediately.  There  is  not  a  single  depart- 
ment of  creation  with  which  we  have  had  an  opportunity 
of  becoming  acquainted,  where  we  do  not  behold  the 
plans  of  the  invisible  Deity  developed,  and  his  designs 
accomplished,  through  the  medium  of  subordinate  agents. 
This  is  the  case  in  both  the  physical  and  the  moral  world. 
Now,  if  the  principle  of  mediation  thus  obtains  to  the  ut- 
most verge  of  our  observation,  we  are  surely  warranted  in 
concluding,  that  it  may,  and  probably  does  obtain  in  those 
districts  of  nature  which  lie  beyond  the  sphere  of  our  ob- 
servation. 

And,  brethren,  when  we  look  calmly  and  seriously  at 
our  present  condition,  have  we  not  reason  to  believe  that 
unless  we  are  saved  through  the  instrumentality  of  a  Me- 
diator, we  shall  not  be  saved  at  all?  We  know,  that 
since  we  became  capable  of  moral  action,  we  have  repeat- 
edly violated  the  divine  law.  We  feel,  that  our  conduct 
has  been  opposed  to  the  dictates  of  an  internal  monitor 
which  at  once  prescribes  our  duty,  and  reproaches  us  for 
the  violation  of  it.  We  are  moreover  sensible,  that  mise- 
ry is  the  inevitable  consequence  of  sin.  Our  own  personal 
observation  and  experience  are  amply  sufficient  to  con- 
vince us,  that  pain  and  suffering  of  various  kinds  and  de- 
grees, are  annexed  as  inseparable  concomitants  to  a  tenor 
of  deportment  at  variance  with  the  admonitions  of  consci- 
ence.    In  short,  we  are  aware,  that  we  have  incurred  the 


SERMON  xxnr.  389 

displeasure  of  our  Maker,  and  cannot  banish  the  gloomy 
apprehension,  that  death  may  summon  us  to  his  presence 
to  be  tried  as  culprits,  and  then  consigned  to  everlasting 
wretchedness  and  despair.     Such  is  our  situation.     And 
how  are  we  to  obtain  deliverance  ?     Are  we  competent  to 
save  ourselves  ?  Surely  not.     For  what  can  be  more  evi- 
dent, than  that  if  we  have  once  offended  the  Deity,  no 
after  services— no  subsequent  conformity  to  his  will — can 
invest  us  with  a  title  to  his  favour,  unless,  indeed,  it  were 
possible  for  our  obedience  to  rise  above  our  obligations, 
and  thus  constitute  an  overplus  of  merit — an  extra  fund 
of  goodness — which  we  might  draw  on  for  tlie  absolution 
of  our  former  transgressions  ?     We  have  often  said,  that 
between  subscribing  to  the  monstrous  doctrine  of  super- 
erogation, and  conceding  that  no  human  being  can  stand 
at  the  divine  bar  on  the  footing  of  his  own  deserts,  tliere 
is  not,  so  far  as  we  can  perceive,  any  alternative.     It  fol- 
lows clearly  and  conclusively,  that  the  only  refuge  for  hu- 
man offenders  is  in  the  clemency  of  the  Most  High.    The 
question,  then,  must  arise.  Will  the  dread  Being  whose 
law  we  have  broken,   and  against  whose  authority  we 
have  risen  in  virtual  rebellion,  condescend  to  pardon  our 
trespasses  ?  We  know,  that  his  benevolence  is  unbounded; 
for  the  whole  frame  of  nature  is  refulgent  with  the  living 
lustre  of  this  divine  attribute.    But  do  we  know,  that  it  is 
fitting  for  the  Deity,  consistently  with  his  character  as  a 
moral  governor,  exercising  a  supreme  regard  to  the  purity 
and  general  happiness  of  the  universe  which  he  has  made, 
to  forgive  the  transgressors  of  his  law  ?     Is  he  not  just, 
as  well  as  good  P   And  does  not  reason,  therefore,  render 
it  highly  probable,  that  some  plan  must  be  devised  by 
which  his  justice  may  be  satisfied,  before  he  can  extend 
his  pardoning  mercy  to  guilty  men  ?     Now  the  execution 
of  such  a  plan  would  require  instrumentality  of  some  bort. 

17 


390  SERMON  XXIV. 

It  could  not  take  place  without  a  suitable  apparatus  of 
means.  And  surely  the  expedient  most  likely  to  prove 
effectual,  would  be  for  a  personage  of  sufficient  dignity 
and  influence  to  lend  his  friendly  offices  in  procuring  a 
reconciliation,  on  proper  terms,  between  the  Sovereign  of 
the  universe  and  his  offending  subjects. 

We  come,  then,  to  the  conclusion,  that  a  mediation  of 
some  kind  between  God  and  men  is  necessary  to  redeem 
our  fallen  race  from  impending  destruction.  There  is 
here,  as  in  all  other  respects,  the  closest  and  most  striking 
analogy  between  natural  and  revealed  religion.  The 
Christian  system  beautifully  coincides  with  the  universal 
plan  of  providence.  The  doctrine  of  the  New  Testa- 
ment, in  relation  to  a  Mediator,  involves  the  same  prin- 
ciple, which  pervades,  so  far  as  we  can  discern,  the  entire 
economy  of  the  divine  administration,  and  forms  its  most 
distinctive  feature. 

We  proceed  to  remark,  that  it  is  not  enough  for  us  to 
know,  that  a  mediation  of  some  kind  is  necessary  to  our 
salvation.  A  more  important  item  of  knowledge  is  to  be 
assured,  that  an  adequate  mediation  has,  in  fact,  been 
provided.  And  for  this  information  we  are  indebted 
wholly  to  the  sacred  Scriptures.  They,  and  they  alone, 
impart  the  valuable  intelligence,  that  there  is  constituted 
in  the  universe  a  system  of  means — an  apparatus  of 
agencies — for  conferring  upon  us  the  pardon  of  sin.  In 
short,  they  announce,  that  Jesus  Christ  has,  in  pursuance 
of  his  Father's  appointment,  and  his  own  acceptance  of 
the  office,  become  a  Mediator  between  God  and  men. 

We  do  not  propose,  on  the  present  occasion,  to  lay  be- 
fore you  a  detailed  view  of  the  character  and  offices  of 
this  Mediator.  We  shall  merely  remark,  in  general 
terms,  that  he  is  represented  in  the  sacred  Scriptures,  as 
at  once  God  and  man — a  partaker  in  personal  unity  of 


SEUMON  XXIV.  391 

two  distinct  natures,  the  divine  and  human — one  who  by 
his  intimate  relation  to  both  parties,  might,  with  peculiar 
propriety,  stand  in  tlie  gap,  if  we  may  so  speak,  between 
sinners  and  their  oifended  Sovereign.  He  is  also  des- 
cribed as  submitting  to  a  life  of  humiliation,  and  a  death 
of  exquisite  anguish,  in  order  to  remove  any  obstacles 
which  tlie  justice  of  heaven  had  interposed  to  the  forgive- 
ness of  human  culprits.  He  is  further  exhibited  as  arising 
from  the  dead  to  demonstrate  the  eificacy  of  his  mediato- 
rial work  ;  and  as  returning  to  heaven,  not  to  lay  aside  the 
gracious  office  which  he  had  assumed,  but  to  continue  the 
execution  of  it  by  appearing  as  our  Advocate  with  the 
Father — our  all-prevalent  Intercessor  before  the  mercy- 
seat  of  Jeliovah.  He  is  now  able  to  save,  and  that  to  the  very 
uttermost,  all  who  come  unto  God  by  him.  In  him  there 
is  plenteous  redemption  for  guilty  men.  His  blood 
cleanseth  from  all  sin ;  and  his  grace  is  sufficient  for  any 
exigencies  of  those  who  trust  in  him.  There  is  no  offence 
which  he  cannot  pardon — no  evil  which  he  cannot  re- 
move— no  affliction  which  he  cannot  alleviate.  He  sits 
upon  his  mediatorial  throne,  creating  all  things  new — 
sending  forth  his  Spirit  to  hush  the  tumults  of  a  disorder- 
ed world — displaying  tlie  power  of  his  grace  in  the  re- 
surrection to  immortal  life,  of  beings  dead  in  trespasses 
and  sins.  In  a  word,  it  is  his  province  to  rescue  human 
offenders  from  the  degradation  and  wo  to  which  sin,  if 
unexpiated,  must  reduce  the  soul,  and  raise  them  to  a 
condition  of  honour  and  felicity  superior  in  some  respects, 
even  to  that  which  the  unfallen  spirits  of  Paradise  enjoy. 
There  is  another  important  truth  involved  in  the  text, 
to  which,  in  the  last  jdace,  we  would  ask  your  attention. 
When  the  apostle  says,  that  "  there  is  oxe  Mediator 
between  God  and  men,''  he  must  be  understood  as  im- 
plying, that  there  is  no  other;  just  as  when  he  says,  that 


392  SERMON  XXIV. 

*^  there  is  one  god,"  his  object  plainly  is  to  assert  the 
absolute  unity  of  the  divine  essence. 

The  Scriptures  expressly  assure  us,  that  Jesus  Christ 
is  the  only  Saviour  of  sinners.  They  unequivocally  de- 
clare, that  other  foundation  for  the  immortal  liopes  of  the 
human  soul  than  he,  has  not  been  laid,  and  cannot  be 
laid. 

And  yet  the  only  Mediator  between  God  and  men  is, 
in  many  instances,  rejected  and  even  dispised  by  those, 
in  behalf  of  whom  his  friendly  offices  were  performed. 
Yes,  it  is  a  truth  which  admits  of  no  denial,  that  the 
gospel,  notwithstanding  its  peculiar  adaptation  to  the  exi- 
gencies of  mankind,  meets  with  a  reception  in  the  world 
by  no  means  suited  to  its  merits.  One  whom  experience 
and  observation  had  not  convinced  of  the  fact,  could 
hardly  prevail  on  himself  to  believe,  that  a  system  of 
religion  so  admirably  calculated  to  promote  the  highest 
interests  of  man,  would  be  undervalued  and  repulsed  by 
the  majority  of  those  to  whom  it  was  proposed.  We 
have  frequently  referred  to  the  anecdote  of  Melancthon, 
who  commenced  the  work  of  the  ministry  with  the  san- 
guine expectation,  that  he  should  be  able  to  exhibit  the 
nature  and  the  claims  of  the  gospel  in  such  a  light  as  to 
ensure  its  universal  acceptance.  The  excellence  of 
Christianity  appeared  to  him  so  decided,  and  its  requisi- 
tions so  reasonable,  that,  with  the  characteristic  enthu- 
siasm of  youth,  he  did  not  for  a  moment  doubt,  that  all 
obstacles  would  vanish  at  his  touch,  and  that  the  unani- 
mous exclamation  of  his  hearers  would  be,  "  What  must 
we  do  to  be  saved?"  But  a  few  experiments  served  to 
convince  him,  that  he  had  been  indulging  an  unsubstan- 
tial day-dream,  and  forced  him  to  acknowledge,  that  old 
Adam  was  too  strong  for  young  Melancthon. 

And  here  let  it  be  understood,  that  when  we  speak  of 


SERMON  xiiv.  393 

the  rejection  of  the  one  Mediator  between  God  and  men, 
we  allude  not  merely  to  those  who  are  professed  infidels, 
but  to  all  who  do  not  receive  Jesus  Ciuist  truly  and  prac- 
tically as  their  only  Saviour.  Wliere  Christianity  is 
nominally  or  virtually  the  established  religion,  tlie  great 
mass  of  the  community  yield  a  tacit  and  an  inoperative  as- 
sent to  its  doctrines,  liut  the  form  of  godliness  is  one  thing; 
its  power  is  another  thing.  "The  picture  of  a  man,"  says  an 
energetic  writer  on  this  point,  "is  not  a  man.  The  mere  pro- 
fessor of  a  religion,  in  the  speculative  belief  of  which  we 
have  been  educated,  and  with  whose  forms  of  worship  we 
have  been  familiar  from  our  earliest  years,  is  utterly  insuffi- 
cient to  entitle  us  to  the  benefits  of  Christ's  mediation. 
In  short,  the  distinction  between  nominal  and  real  piety, 
is  an  essential  and  immutable  one.  Now,  in  the  view  of 
this  distinction  we  may  surely  affirm,  that  numbers  in 
Christian  lands  reject  the  great  and  only  Mediator.  Yes, 
and  may  we  not  apprehend,  that  there  are  those  even  in 
this  assembly  who  thus  act?  To  conscience,  dear  hearers, 
we  appeal.  Tell  us,  is  it  not  a  fact,  that  while  you  ad- 
mit the  gospel  to  be  a  revelation  from  heaven,  prescribing 
your  present  duties  and  unfolding  your  future  destinies, 
you  live  as  if  it  were  all  a  system  of  imposture  ?  How 
miserable  is  your  condition  !  You  dwell  on  the  banks  of 
the  river  of  salvation,  without  attempting  to  taste  its  lim- 
pid stream.  You  repose  under  the  shadow  of  the  tree 
of  life,  without  making  an  effort  to  grasp  its  golden  fruits. 
But  why  is  it  that  any  thus  reject  the  one  Mediator 
between  God  and  men  ?  How  are  we  to  account  for  con- 
duct, which,  on  the  first  glance,  bears  all  the  marks  of 
fatuity  and  insanity  ?  Does  it  proceed  from  an  utter  in- 
difference to  tlie  sublime  blessings  which  the  gospel  pro- 
mises to  mankind  beyond  the  grave?  In  some  instances 
it  possibly  may;  but  generally  it  results  from  the  hope, 


394  SERMON  XXIV. 

that  a  shorter  and  an  easier  method  of  obtaining  those 
blessings  may  be  discovered,  than  that  which  the  New 
Testament  prescribes.  The  rejectors  of  Christianity  for- 
sake the  fountain  of  living  waters;  but  then  they  hew  out 
for  themselves  cisterns  elsewhere.  They  refuse  to  sub- 
mit to  the  righteousness  of  God;  but  then  they  go  about 
to  establish  their  own  righteousness.  They  are  anxious 
that  the  leprosy  of  their  moral  nature  should  be  cured ; 
but  then,  instead  of  resorting  to  the  simple  and  unfailing 
remedy  which  the  Bible  suggests,  they  exclaim,  ^^Are 
not  Abana  and  Pharpar,  rivers  of  Damascus,  better  than 
all  the  waters  of  Israel?  May  we  not  wash  in  them,  and 
be  clean  ?''  In  a  word,  they  substitute  in  the  room  of 
the  Christian  scheme,  some  mode  of  securing  the  divine 
favour,  which  is  more  conformable  to  their  own  views  and 
wishes. 

Time  will  not  permit  us  to  to  attempt  a  particular  ex- 
amination of  the  various  religious  systems  embraced  by 
those  who  reject  the  one  Mediator  between  God  and  men. 
A  leading  error  in  all  these  systems  is,  that  they  involve 
an  undue  reliance  on  the  general  benevolence  of  the 
Deity,  or  on  the  intrinsic  merit  of  moral  virtues,  or  on 
both.  Some  imagine  that  God  is  a  being  whose  mercy 
is  so  unlimited,  that  he  cannot  render  any  of  his  crea- 
tures eternally  miserable.  They,  therefore,  indulge  the 
hope,  that  they  may  live  as  they  list,  and  yet  attain  hap- 
piness after  death.  Others  deem  it  unsafe  to  trust  to  the 
mere  compassion  of  their  Maker,  but  suppose  that  a  life 
of  rectitude — a  careful  observance  of  the  dictates  of  the 
moral  sense — can  hardly  fail  to  entitle  them  to  his  ap- 
probation. Many  of  these  individuals,  so  far  from  pro- 
fessing to  reject  the  gospel,  are  often  loud  and  eloquent  in 
its  praise.  They  pronounce  it  incomparably  the  best 
code  of  ethical  precepts  that  has  ever  been  formed,  and 


SERMON  XXIV.  895 

assure  us,  that  without  conformity  to  its  requisitions,  they 
have  no  Iiope  of  salvation.  The  question  mii;iit  here  oc- 
cur, Does  their  conduct  exhibit,  in  all  respects,  that  ele- 
vated and  stern  morality  which  their  doctrine  would  seem 
to  demand  ?  But  we  forbejir  to  press  such  an  interroga- 
tory. Let  us  not  he  too  inquisitive.  We  would  not  impute 
to  them  any  thing  like  inconsistency.  Others  again,  de- 
pend for  future  felicity,  not  altogether  either  on  the  divine 
clemency,  or  their  own  merits,  but  on  the  two  conjoined. 
They  conceive  that  if  they  obey,  so  far  as  the  imperfec- 
tions of  their  present  state  will  permit,  the  voice  of  con- 
science, which  is  the  voice  of  God,  their  occasional  fail- 
ings will  be  forgiven  by  the  merciful  Potentate  who  governs 
the  universe.  This,  perhaps,  is  substantially  the  scheme 
embraced  by  the  larger  portion  of  those  who  do  not  sub- 
mit to  the  terms  of  the  gospel. 

Now,  a  grand  and  conclusive  objection  to  these,  and, 
indeed,  to  all  other  plans  of  salvation  substituted  in  the 
room  of  Christ's  mediation,  is,  that  they  are  the  mere  crea- 
tures of  human  invention.  No  testimony  of  heaven  can 
be  adduced  in  their  support.  They  are  not  enforced  by 
those  authoritative  words  "  Thus  saith  the  Lord."  And 
surely  on  a  subject  which  so  nearly  concerns  his  own  ho- 
nour, and  the  peace  and  happiness  of  his  universe,  God 
has  an  indubitable  right  to  be  heard.  Who  will  deny  to 
him  the  prerogative  of  prescribing  the  mode  in  which  we 
may  obtain  reconciliation  with  him?  And  is  it  not  most 
consonant  with  the  benignity  of  his  nature  to  imagine  that 
he  would  condescend  to  reveal  to  us  some  safe  and  suffi- 
cient method  of  restoration  to  his  favour?  It  is  certainly 
not  to  be  presumed,  that  he  would  leave  us  to  grope  our 
way  through  the  darkness  that  here  surrounds  us,  and 
send  us  no  messenger  from  on  high  to  instruct,  to  guide, 
and  to  save  us.  Thus  tliought  one  of  the  wisest  and  most 


396  SERMON  XXIV. 

virtuous  of  the  ancient  heathen,  and  every  reflecting  mind 
must  adopt  the  same  opinion. 

Brethren,  the  subject  to  which  we  have  called  your  at- 
tention this  morning,  is  not  a  mere  matter  of  speculation. 
It  is  a  topic  fraught  with  the  deepest  practical  importance. 
The  fact  of  Christ's  mediation,  which  constitutes  the  car- 
dinal doctrine  of  the  gospel,  is  directly  calculated  to  in- 
cite us  to  the  exercise  of  faith,  which  is  the  cardinal  duty 
of  the  gospel.  And  in  this  we  have  a  striking  example 
of  what  was  remarked  in  the  commencement  of  our  dis- 
course as  the  distinguishing  excellence  of  Christianity. 
The  doctrines  of  no  other  religion  have  the  same  tendency 
to  form  in  those  who  may  receive  them,  a  temper  and  dis- 
position such  as  God  approves.  It  has  been  pointedly 
asked,  "  Which  of  the  adventures  of  Jupiter,  Brama,  or 
Osiris,  could  be  urged  as  a  powerful  motive  to  excite  a 
high  moral  feeling,  or  produce  a  high  moral  action  ?''  But 
in  the  Christian  religion  "the  doctrines  tally  with  the 
precepts,  and  contain  in  their  very  substance  some  urgent 
motives  for  the  performance  of  them.'^ 

The  doctrine  of  Christ's  mediation,  then,  has  a  natural 
and  necessary  tendency  to  produce  and  foster  in  those 
who  understand  and  receive  it,  that  peculiar  operative 
feeling  of  soul  which  the  sacred  Scriptures  denominate 
faith.  It  implies  our  own  utter  inability  to  save  ourselves, 
and  compels  us  to  rely  for  salvation  solely  on  the  inter- 
position of  another.  And  what  is  such  reliance  but  faith? 
The  connexion  between  the  doctrine  and  the  duty  is  as 
obvious  as  it  is  intimate. 

And  here  allow  us,  dear  hearers,  to  inquire,  whether 
you  have  secured  by  the  exercise  of  faith,  an  interest  in 
the  one  Mediator  between  God  and  men.  Some  of  you, 
we  trust,  have,  and  to  such  we  would  recommend  the  stu- 
dy and  imitation  of  the  divine  nature,  as  revealed  in  the 


SERMON  XXIV.  397 

person  of  our  Lord  Jesas  Christ.     He  is  the  image  of  the 
invisible  God.    It  becomes  you,  therefore,  to  be  followers 
of  him  as  dear  children.     Strive  to  possess  a  portion  of 
the  same  mind  that  was  in  him.     Believe  us,  you  can  ne- 
ver be  qualified  to  enjoy  the  happiness  which  he  has  pro- 
cured for  his  saints,  until  you  resemble  him  in  all  the  es- 
sential traits  of  his  moral  character.     Like  him  you  must 
be  active  and  cheerful  in  doing  the  will— the  whole  will 
of  your  Father  in  heaven.     Like  him,  you  must  culti- 
vate a  mild,  placid,  and  forgiving  temper.  Like  him,  you 
must  make  it  your  primary  business  to  do  good  during 
your  stay  on  earth— to  be  useful  in  your  day  and  genera- 
tion.    In  a  word,  you  must  contemplate  his  entire  life  as 
an  examplar,  by  copying  which  you  are  to  become  fit  for 
the  presence  and  the  enjoyment  of  God.     Christian  bre- 
thren, an  exhortation  such  as  we  are  now  addressing  to 
you,  is  at  all  times  important     But  it  is  particularly  so, 
when  you  contemplate  a  speedy  approach  to  the  table  of 
our  Lord.     This  ordinance  can  be  of  no  benefit  to  you, 
except  so  far  as  it  expresses  the  real  feelings  of  your  souls, 
and  is  a  token  of  your  reliance  for  future  bliss  on  the  me- 
diation of  Jesus  Christ.     You  must  observe  it  in  faitii, 
and  no  evidence  of  the  genuineness  of  faith  is  at  all  satis- 
factory, except  that  which  consists  in  a  life  devoted  to  the 
service  of  God.     Hence  says  the  apostle,  "  Let  a  man 
examine  himself,  and  so  let  him  eat  of  that  bread,  and 
<lrink  of  that  cup." 

But  are  there  not  those  in  this  assembly,  who  are  with- 
out an  interest  in  the  on«  Mediator  between  God  and 
men?  Some  who  may  truly  say  of  themselves  in  the  lan- 
guage of  Job,  "  Neither  is  there  any  daysman  betwixt  us, 
that  might  lay  his  hand  upon  us  both  ?"  And  are  you 
content,  dear  hearers,  to  continue  in  this  awful  predica- 

48 


398  SERMON  xxrv. 

ment? — thus  unreconciled  to  your  Maker? — thus  exposed 
to  the  wrath  of  that  dread  Being,  who  is  able  to  destroy 
both  soul  and  body  in  hell  ?  O  !  tell  us,  have  you  no  de- 
sire to  be  sheltered  from  the  curse  of  an  offended  Deity  ? 
Is  peace  of  conscience  a  trivial  blessing?  Do  you  esteem 
tranquillity  and  resignation  in  the  hour  of  death  an  unim- 
portant attainment?  Has  eternal  misery  nothing  in  it  to 
alarm  you?  and  eternal  happiness  nothing  to  allure? 
We  entreat  you  to  reject  no  longer  the  Saviour  whom  the 
gospel  reveals.  The  man  Christ  Jesus  this  day  tenders 
to  you  his  friendly  oflBces  as  a  Mediator  between  you  and 
Jehovah.  Believe  us,  should  you  decline  to  accept  them, 
you  must  perish  for  ever.  We  have  already  told  you,  that 
you  can  devise  no  method  of  reinstating  yourselves  in  the 
favour  of  God,  which  will  bear  one  moment's  comparison 
with  the  revelation  of  the  New  Testament. — But,  perhaps, 
you  tell  us,  that  you  fully  approve  the  gospel  plan,  and 
are  determined  to  embrace,  at  some  future  day,  its  merci- 
ful provisions.  What,  is  this  the  resolution  of  beings, 
whose  breath  is  in  their  nostrils ! — whose  life  is  a  span ! 
— whose  days  are  as  the  grass  of  the  field!  Is  it  possi- 
ble that  they  who  cannot  calculate  with  absolute  certainty 
on  a  single  hour,  should  yet  venture  on  an  indefinite  post- 
ponement of  a  matter,  with  which  the  hopes  and  the  in- 
terests of  eternity  are  linked  ?  O  !  can  it  be,  that  man, 
the  proud  possessor  of  rationality,  should  act  a  part  so 
fraught  with  folly  and  delusion  !  Ah!  it  is  all  too  true. 
Such  is  the  deceitfulness  of  the  human  heart,  that  the 
dictates  of  reason  and  the  warnings  of  conscience  are  alike 
unheeded,  when  the  allurements  and  fascinations  of  the 
world  flaunt  before  the  sinner's  eye. — Infatuated  men! 
hearken  for  once  to  the  sober  voice  of  wisdom.  The  mes- 
sage which  we  deliver  to  you,  demands  your  prompt  at- 


SERMON  XXIV.  399 

tention.  You  have  not  a  moment  to  lose.  Death  is  at 
hand.  Your  all  is  at  stake.  Wo  be  to  the  individual  who 
persists  in  rejecting  the  one  and  only  Mediator  between 
God  and  men !  He  may  be  spared  for  a  little  while,  but 
his  term  of  impunity  will  assuredly  come  to  an  end. 
The  divine  forbearance  has  its  limit.  To-day  is  the  ac- 
cepted time,  and  the  day  of  salvation. 


SERMOIV  XXT. 

EXODUS  XX.  8,  9,  10,  11. 

•'  Remember  the  Sabbath  day,  to  keep  it  holy.  Six  days  shalt  thou  labour,  and 
do  all  thy  work:  But  the  seventh  day  is  the  Sabbatli  of  the  Lord  thy  God;  in 
it  thou  shalt  not  do  any  work,  thou,  nor  thy  son,  nor  thy  daughter,  nor  thy 
man-servant,  nor  thy  maid-servant,  nor  thy  cattle,  nor  thy  stranger  that  is 
within  thy  gates:  For  in  six  days  the  Lord  made  heaven  and  earth,  the  sea 
and  all  that  in  them  is,  and  rested  the  seventh  day:  wherefore  the  Lord 
blessed  the  Sabbath  day,  and  hallowed  it." 

We  shall  attempt  this  evening,  first,  to  show  that  the 
Sabbath  is  a  divine  institution  of  perpetual  obligation, 
and  secondly,  to  illustrate  the  importance  of  this  institu- 
tion to  the  temporal  and  eternal  interests  of  man. — An 
extensive  field  is  before  us ;  but  we  shall  endeavour  to  be 
as  brief  as  may  be  consistent  with  a  satisfactory  discus- 
sion of  the  subject. 

It  is  well  known,  that  the  perpetuity  of  the  Sabbath 
has  been  denied  by  many.  Several  Christian  sects  have 
assumed  this  ground  as  one  of  their  peculiarities.  And 
Dr.  Paley — distinguished  for  his  popular  manner  of 
treating  every  subject  which  he  has  discussed — devotes  a 
whole  chapter  of  his  work  on  Moral  and  Political  Philo- 
sophy, to  an  endeavour  to  make  it  appear,  that  the  com- 
mand by  which  the  observance  of  a  Sabbath  was  enjoin- 
ed on  the  ancient  Jews,  is  not  obligatory  on  Chris- 
tians. That  this  opinion  is  erroneous  will  be  evident,  we 
think,  from  a  few  considerations  which  we  shall  now 
proceed  to  state. 


SERMON  XXV.  401 

And  first,  we  refer  to  the  fact,  that  the  precept  which 
enjoins  the  ohservauce  of  the  Sabbath,  forms  a  part  of  the 
Decalogue.  It  is  incorporated  in  the  great  code  of  moral 
duties,  and  must,  therefore,  be  presumed  to  be  of  per- 
petual obligation.  If  the  fourth  commandment  has  be- 
come obsolete,  what  ground  have  we  for  supposing,  that 
a  similar  fate  may  not  have  befallen  the  other  command- 
ments ? 

Again,  that  the  precept  which  enjoins  the  observance 
of  the  Sabbath,  was  not  designed  for  the  Israelites  alone, 
appears  from  the  very  terms  in  which  it  was  promulgated; 
for  it  was  expressly  extended  to  "  the  stranger  that  was 
within  their  gates,"  that  is,  to  the  heathen  who  was 
deemed  an  alien  from  the  covenant  of  God,  and  was, 
therefore,  debarred  from  the  privileges  of  any  ceremonial 
institution. 

Further,  we  contend  that  the  Sabbath  was  instituted 
by  God,  and  observed  by  men,  long  before  the  Jewish 
nation  had  an  existence.  Does  not  Moses,  in  the  begin- 
ning of  the  second  chapter  of  Genesis,  tell  us,  that  the 
almighty  Architect,  after  finishing  the  stupendous  work 
of  creation  in  six  days,  rested  on  the  seventh  day,  and 
blessed  and  sanctified  it?  Now,  we  would  ask,  what  can 
such  language  mean,  if  it  does  not  imply,  that  a  certain 
day  of  the  week  was  then  set  apart  for  sabbatical  obser- 
vance ?  But  we  are  told,  that  the  sacred  historian  has  re- 
lated no  instance,  in  which  the  Sabbath  was  observed, 
till  the  arrival  of  the  emancipated  Israelites  at  the  wilder- 
ness of  Sin.  We  might  answer,  that  this  is  a  mere  omis- 
sion from  which  no  inference  can  be  fairly  drawn.  We 
think,  however,  that  the  Scriptures  do  not  exhibit  that 
total  silence  on  this  point  which  some  have  attributed  to 
them.  In  the  fourth  cliapter  of  Genesis  is  the  following 
passage :    "  In  process  of   time,  it  came  to  pass  that 


402  SERMON  XXV. 

Cain  brought  an  offering  to  the  Lord."  That  this  offer- 
ing was  an  act  of  divine  worship,  will  be  admitted.  Now, 
we  are  informed,  that  the  offering  was  presented  "in 
process  of  time."  To  this  phrase  thus  rendered,  no  de- 
terminate meaning  can  be  attached.  But  if  we  adopt  the 
marginal  reading,  which  is  doubtless  the  true  one,  the 
words  become  intelligible,  and  would  seem  to  refer  to  the 
observance  of  the  Sabbath.  "  At  the  end  of  days  it 
came  to  pass,  that  Cain  brought  an  offering  unto  the 
Lord."  We  understand  the  expression  "  end  of  days,"  as 
denoting  the  termination  of  the  week,  and  consequently  as 
implying,  that  the  offering  of  Cain  was  presented  on  the 
Sabbath. 

It  is  alleged,  that  the  change  which  the  Sabbath  has 
undergone  from  the  seventh  to  the  first  day  of  the  week, 
is  incompatible  with  the  idea  of  its  perpetuity.  As  much 
stress  has  been  laid  upon  this  circumstance,  we  shall  ex- 
amine it  somewhat  in  detail. 

None,  we  presume,  will  deny,  that  it  was  competent 
for  Him  who  instituted  the  Sabbath  in  the  first  instance, 
to  introduce  the  change  in  question.  We  admit,  indeed, 
that  there  is  no  positive  command  for  this  change  in  the 
New  Testament.  But  in  the  absence  of  such  command, 
we  have,  what  is  scarcely  less  satisfactory,  the  example 
of  our  Lord,  and  that  of  his  apostles  and  disciples,  in  con- 
nexion with  the  general  practice  of  Christians  in  all  sub- 
sequent periods. 

First,  we  have  the  example  of  our  Lord  himself.  In 
the  nineteenth  verse  of  the  twentieth  chapter  of  John,  we 
read,  "  Then  the  same  day  at  evening,  being  the  first 
DAY  OF  the  week,  wheu  the  doors  were  shut  where  the 
disciples  were  assembled  for  fear  of  the  Jews,  came 
Jesus  and  stood  in  the  midst,  and  saith  unto  them.  Peace 
be  unto  you."    And  from  the  twenty- sixth  verse  of  the 


SERMON  XXV.  403 

same  chapter,  we  learn  that  on  the  first  day  of  the  week 
immediately  following,  Jesus  paid  a  similar  visit  to  his 
assembled  friends. 

Again,  we  have  the  example  of  the  apostles  and  first 
disciples.  We  have  just  seen  two  instances  in  which  they 
convened  on  the  first  day  of  the  week.  Others  may  also  be 
adduced.  Thus  the  day  of  Pentecost,  so  glorious  in  the 
annals  of  the  churcli,  was  the  first  day  of  the  week.  We 
likewise  read  of  the  disciples  coming  together  on  the  first 
day  of  the  week  to  break  bread,  when  Paul,  who  intend- 
ed to  leave  them  on  the  morrow,  continued  his  discourse 
till  midnight.  Nor  must  we  omit  to  refer  to  a  passage 
of  the  first  Epistle  to  the  Corinthians,  where  the  apostle 
directs  that  collections  for  the  saints  be  taken  up  on  the 
first  day  of  every  week,  stating  that  he  had  issued  a  simi- 
lar order  to  the  churches  of  Galatia. 

Such,  then,  was  the  practice  of  the  apostles.  And  that 
their  example  was  followed  by  the  whole  Christian  com- 
munity, is  a  fact,  respecting  which  there  can  be  no  dis- 
pute. Now,  we  may  readily  conceive,  that  the  prejudices 
of  the  Jewish  converts  in  favour  of  the  Sabbath  to  which 
they  had  been  accustomed  from  their  infancy,  were  so  in- 
veterate tliat  nothing  could  have  induced  tliem  to  observe 
the  first  day  of  the  week  as  the  season  of  holy  rest,  but  a 
well-founded  conviction  that  there  was  sufficient  authority 
for  the  change.  Indeed,  the  more  rigid  of  them  continued, 
for  many  years,  to  honour  both  the  old  and  the  new  Sab- 
bath, thinking  tliat  thus  they  could  not  possibly  err. 

Bretluen,  we  would  next  inquire,  wljclher  it  was  not 
proper,  that  the  new  dispensation  introduced  by  our  di- 
vine Lord,  should  be  distinguished  by  a  change  of  the 
Sabbatli?  And  was  it  not  fit  that  liis  resurrection  from 
the  dead,  whicli  took  place  on  the  first  day  of  the  week, 
sliould  become  the  era  of  such  change?     Surely  an  event 


404  ST5EM0N  XXV. 

SO  glorious  in  itself,  and  so  important  in  its  consequences, 
deserved  to  be  celebrated  with  religious  solemnity  to  the 
end  of  time.  Now,  what  more  appropriate  mode  could 
be  devised  for  the  celebration  of  this  event,  than  the  sab- 
batical observance  of  the  day  on  which  it  occurred  ?  This 
consideration  too  acquires  additional  force,  when  we  re- 
collect, that  the  Redeemer  is  styled  more  than  once  in  the 
New  Testament,  "  The  Lord  of  the  Sabbath."  As  God, 
he  had  instituted  the  ancient  Sabbath,  and  was,  therefore, 
competent  to  change  it.  We  may  add,  that  the  author  of 
the  Apocalypse  denominates  the  Sabbath  the  Lord^s  day 
— language  which  would  seem  to  imply  its  institution  by 
the  authority  of  Christ. 

We  have  thus  far  pursued  our  argument  on  the  suppo- 
sition, that  the  first  day  of  the  week  had  never  been  ob- 
served as  a  Sabbath  till  after  the  resurrection  of  Christ. 
But  there  are  not  wanting  reasons  for  the  opinion,  that 
this  was  the  day  uniformly  observed  from  the  creation  till 
the  arrival  of  the  Israelites  in  the  wilderness  of  Sin,  when 
a  temporary  change  to  the  last  day  of  the  week  was  made 
by  the  authority  of  Heaven.  We  are  aware,  that  this  opinion 
conflicts  with  a  well  known  answer  in  our  Shorter  Cate- 
chism. But  while  we  would  pay  all  due  deference  to  the 
judgment  of  those  who  framed  the  formularies  of  our 
Church,  we  shall  never  relinquish  the  right  of  thinking 
for  ourselves  in  relation  to  all  religious  subjects.  We  are 
far  from  imagining,  that  any  creeds,  catechisms,  and  litur- 
gies are  infallible.  We  look  upon  them  just  as  we  con- 
template other  human  productions ;  remembering  too,  that 
they  were  formed  at  a  period  in  which  the  facilities  for 
exploring  scriptural  truth  were  much  inferior  to  those 
which  we  now  enjoy. 

The  works  of  creation  were  completed  in  six  days,  and 
on  the  seventh  the  Almighty  rested  from  his  labour.  Now, 


SERMON  XXV.  405 

this  (lay,  which  was  set  apart  for  sabbatical  observance, 
being  the  first  whole  day  of  Adam's  life,  would  be  the 
era  from  which  he  would  naturally  begin  his  computation 
of  time,  and  would,  therefore,  be  the  first  day  of  his  week. 
The  first  entire  day  of  his  existence  he  was  commanded 
to  offer  as  a  species  of  first-fruits  to  his  God.  The  day 
was  certainly  the  seventh  from  the  creation ;  but  it  was 
probably  reckoned  as  the  first  day  of  the  week. 

That  the  primaeval  Sabbath  was  the  first  and  not  the 
last  day  of  the  week,  might  be  inferred  from  the  fact,  that 
when  mankind  forsook  the  worship  of  the  true  God,  the 
recollection  of  this  day  was  preserved,  and  mingled  itself 
with  their  superstitions.  They  continued  to  observe  the 
first  day  of  the  week  as  a  season  for  religious  solemnities. 
In  general,  it  was  devoted  to  the  idolatrous  worship  of  the 
Sun,  and  was,  therefore,  called  Sunday.  The  same  ob- 
servance of  the  first  day  of  the  week  still  prevails  among 
the  heathen  nations  of  the  East. 

The  argument  arising  from  the  fact  which  we  have  just 
mentioned,  is  undoubtedly  a  cogent  one.  The  hebdoma- 
dal, or  weekly  division  of  time,  not  being  indicated  by 
any  natural  phenomenon,  is  purely  artificial.  And  yet 
this  division  has  existed  from  the  earliest  ages  of  which 
we  have  historical  record,  and  is  found  to  be  co-extensive 
with  the  diffusion  of  the  human  species.  Now,  may  we 
not  demand,  whence  could  this  arbitrary  division  of  time 
have  arisen,  except  from  the  original  institution  of  the 
Sabbath  immediately  after  the  creation?  This  circum- 
stance, we  think,  sufficiently  refutes  the  opinion  of  those 
who  consider  the  Sabbatli  as  a  peculiarity  of  the  Mosaic 
ritual,  while  the  general  observance  throughout  the  world, 
of  the  first  day  of  the  week,  as  a  season  for  religious  ce- 
remonies of  some  sort,  would  seem  to  demonstrate  that  the 
primitive  Sabbath  corresponded  with  that  day. 

49 


406  SERMON  XXY. 

We  have  intimated,  that  the  Sabbath  was  changed 
from  the  first  to  the  last  day  of  the  week,  on  the  arrival 
of  the  Jews  in  the  wilderness  of  Sin.   In  proof  of  this  as- 
sertion we  appeal  to  the  sixteenth  chapter  of  Exodus, 
where  several  remarkable  circumstances  are   recorded. 
The  manna  on  which  the  Israelites  subsisted  during  their 
pilgrimage  from  Egypt  to  Canaan,  began  to  fall  from  hea- 
ven for  their  support  soon  after  they  reached  the  wilder- 
ness just  mentioned.  They  were  supplied  each  night  with 
precisely  enough  for  the  ensuing  day,  and  were  expressly 
forbidden  to  lay  by  any  portion  of  it.     Indeed  it  became 
unfit  for  use  and  offensive,  if  kept  for  the  space  of  twenty- 
four  hours.  Yet  a  singular  exception  presented  itself.  On 
the  morning  of  the  sixth  day  of  the  week  double  the  usual 
quantity  of  manna  was  found  lying  on  the  ground.     The 
people,  surprized  at  an  occurrence  so  wholly  unexpected, 
went  to  Moses  to  inquire  what  it  could  mean.     He  told 
them,  that  the  next  day  would  be  their  Sabbath,  on  which 
it  would  be  unlawful  for  them  to  gather  the  miraculous 
food,  and  that  God  had,  therefore,  furnished  them  with 
sufficient  to  last  for  two  days.     They  accordingly  found, 
that  the  manna  could  be  readily  preserved  during  the  sixth 
night  of  the  week.     Now  from  this  whole  transaction, 
some  have  drawn  the  inference,  that  the  Sabbath  was  pre- 
viously unknown  to  the  Israelites.     It  has  been  thought, 
that  their  ignorance  in  respect  to  the  reason  why  they  had 
received  a  double  allowance  of  food  on  the  sixth  day,  to- 
gether with  the  manner  in  which  Moses  then  enjoined  on 
them  the  religious  observance  of  the  seventh,  can  hardly 
be  accounted  for  on  any  other  supposition.     We  admit, 
indeed,  that  if  the  Jews  had  always  been  accustomed  to 
observe  the  seventh  day  of  the  week  as  a  Sabbath,  their 
slowness  of  comprehension  in  this  affair  of  the  manna  was 
rather  strange.     But  if  we  suppose,  that  the  first  day  of 


SERMON  XXV.  407 

the  week  had  been  their  original  Sabbath,  which  was  now 
changed  to  the  seventh,  the  difficulty  vanishes. 

Is  it  asked  wiiy  the  change  which  we  suppose  to  have 
taken  place  with  regard  to  the  Sabbath  was  introduced  ? 
We  answer,  fur  two  obvious  reasons.     One  of  which  was 
to  distinguish  the  Israelites  from  the  surrounding  pagan 
nations,  who,  as  we  have  said,  celebrated  the  idolatrous 
worship  of  the  sun  on  the  first  day  of  the  week.    Another 
was  to  commemorate  the  deliverance  of  the  Jews  from 
Egyptian  bondage,  which  might  be  considered  as  occur- 
ring on  the  seventh  day.     And  hence  in  the  repetition  of 
the  ten  commandments  which  we  find  in  the  book  of  Deu- 
teronomy, the  observance  of  the  Sabbath  is  enforced  by 
the  following  consideration :  "  Remember  that  thou  wast 
a  servant  in  Egypt,  and  that  the  Lord  thy  God  brought 
thee  out  thence  through  a  mighty  hand,  and  by  a  stretch- 
ed-out  arm  ;  therefore  the  Lord  thy  God  commanded  thee 
to  keep  the  Sabbath  day."     Hence  also  the  Jewish  Sab- 
bath was  denominated  a  sign.     The  rest  which  it  afford- 
ed them,  was  emblematical  of  their  emancipation  from 
servitude. 

Now,  if  the  first  day  of  the  week  had  been  the  primi- 
tive Sabbath,  it  was  unnecessary  for  our  Lord  to  give  his 
apostles  and  disciples  an  express  command  for  the  reli- 
gious observance  of  that  day.  By  his  resurrection,  the 
Mosaic  economy  was  abrogated,  and  the  Sabbath,  as  a 
matter  of  course,  would  revert  to  the  original  day. 

Christians!  what  dignity  does  the  view  which  we  have 
here  taken  of  this  subject,  confer  on  your  Sabbath !  You 
celebrate  the  day  on  which  your  Creator  rested  from  his 
works,  while  the  morning  stars  sang  together,  and  all  the 
sons  of  God  shouted  for  joy.  You  also  celebrate  the  day 
on  which  your  Redeemer,  having  completed  the  sacrifice 
of  your  redemption,  arose  in  triumph  from  the  tomb,  and 


408  SEKMON  XXV. 

manifested  his  victory  over  the  powers  and  principalities 
of  darkness.  Your  Sabbath  and  the  patriarchal  are  the 
same.  In  short,  the  day  which  you  observe,  is  rendered 
illustrious  by  the  two  most  memorable  events  in  the  annals 
of  time — the  creation  and  the  redemption  of  the  world. 
We  may  add,  that  such  seems  to  be  the  purport  of  the 
apostle's  argument  in  his  Epistle  to  the  Hebrews,  where 
be  says,  "  There  remaineth  therefore  a  rest  for  the  people 
of  God :  For  he  (Jesus)  that  is  entered  into  his  rest,  he 
also  hath  ceased  from  his  own  works,  as  God  did  from 
his."  Nor  is  it  unworthy  of  remark,  that  so  early  a 
writer  as  Justin  Martyr,  has  expressly  said,  that  the  first 
day  of  the  week  was,  in  his  time,  universally  observed  as 
a  Sabbath,  because  it  was  the  day  in  which  God  finished 
the  work  of  creation,  and  in  which  Jesus  Christ  our  Sa- 
viour arose  from  the  dead.  Such  is  the  language  of  a 
writer  who  lived  in  the  second  century,  and  who,  there- 
fore, may  be  presumed  to  have  been  acquainted  with  the 
opinion  of  the  apostles,  so  far,  at  least,  as  tradition  had 
preserved  it. 

We  shall  enlarge  no  further  on  the  first  head  of  our 
discourse,  which  was  to  show  that  the  Sabbath  is  a  di- 
vine institution  of  perpetual  obligation. 

We  proposed,  in  the  next  place,  to  illustrate  the  ad- 
vantages that  result  from  the  sabbatical  institution.  "  The 
Sabbath,"  said  our  Lord  on  one  occasion,  "  was  made 
for  man."  It  was  designed  to  promote  his  happiness. 
Let  us,  then,  inquire  in  what  respect  it  conduces  to  this 
end.  And  first,  we  shall  endeavour  to  point  out,  some- 
what in  detail,  the  importance  of  the  Sabbath  viewed  as  a 
merely  civil  institution. 

The  term  Sahbath,  as  almost  every  one  knows,  is  of 
Hebrew  origin,  and,  in  its  verbal  form,  signifes  to  rest. 
The  first  aspect,  then,  under  which  the  Sabbath  presents 


SERMON  XXV.  409 

itself,  is  that  of  a  day  of  rest — a  day  in  which  a  general 
suspension  of  the  secular  occupations  anil  pursuits  of  men 
takes  place.  Kishop  Porteus  adverting  to  this  point,  thus 
expresses  himself:  '^  There  cannot  be  a  more  pleasing,  or 
a  more  consolatory  idea  presented  to  the  human  mind, 
than  that  of  one  unwersal  fause  of  labour,  throughout  the 
whole  Christian  world,  at  the  same  moment  of  time;  dif- 
fusing rest,  comfort  and  peace  through  a  large  part  of  the 
habitable  globe,  and  aftbrding  ease  and  refreshment,  not 
only  to  the  lowest  part  of  our  species,  but  to  our  fellow 
labourers  in  the  brute  creation.  Even  these  are  enabled 
to  join  in  this  silent  act  of  adoration,  this  mute  kind  of 
homage  to  the  Lord  of  all;  and  although  they  are  incapa- 
ble of  any  sentiment  of  religion,  yet  by  this  means  they 
become  sharers  in  the  blessings  of  it.  Every  man  of  the 
least  sensibility  must  see,  must  feel  the  beauty  and  utility 
of  such  an  institution  as  this." 

That  a  weekly  interruption  of  the  regular  business  of 
life  is  of  immense  advantage  to  man,  whatever  may  be  the 
particular  sphere  in  which  he  moves — whether  he  is  a 
master  or  a  servant,  a  philosopher  or  a  mechanic — is  a 
truth,  so  obvious  in  itself,  that  it  can  hardly  be 
rendered  more  evident  by  reasoning.  Rest  and  re- 
creation are  necessary  both  to  the  body  and  the  mind. 
By  unremitting  exertion,  the  physical  and  the  mental 
faculties  become  alike  jaded  and  enervated.  The  indi- 
vidual whose  avidity  in  the  acquisition  of  wealth,  causes 
him  to  esteem  the  frequent  recurrence  of  the  Sabbath,  an 
unreasonable  and  oppressive  tax  upon  his  time,  is  blind 
to  his  own  secular,  as  well  as  spiritual  interests.  The 
fifty  two  days  of  the  year,  which  he  sets  down  as  lost, 
furnish,  in  a  manner  not  the  less  real  for  being  impercep- 
tible, a  quota  by  no  means  inconsiderable  to  the  whole 
quantum  of  his  annual  profits.     The  institution  of  which 


410  SERMON  xxy. 

he  complains,  is  necessary  to  recruit  his  own  exhausted 
energies,  and  likewise  the  exhausted  energies  of  those,  on 
whose  co-operation,  whether  they  he  immediately  in  his 
employment  or  not,  his  success  must,  in  a  greater  or  less 
degree,  depend,  and  to  prepare  both  him  and  them  for  a 
more  vigorous  prosecution  of  their  daily  pursuits.  With- 
out this  institution,  then,  he  would  be  neither  as  healthy 
nor  as  rich  as  he  is.  And  although  he  imagines  that  the 
day  of  rest  returns  too  often,  experience,  an  infallible 
guide,  has  decided  otherwise.  During  the  French  revo- 
lution, when  quite  as  much  antipathy  was  manifested 
towards  morals  and  religion,  as  towards  kings  and  nobles, 
a  reformation  of  the  calender  was  proposed  and  adpoted,* 
in  which  a  decimal  division  of  the  week  was  substituted 
for  the  hebdomadal.  But  it  was  soon  ascertained,  that 
the  philosophers  who  thought  the  recurrence  of  a  Sabbath 
in  every  period  of  ten  days,  preferable  to  the  appointment 
of  Heaven,  were  mistaken.  They  had  miscalculated  the 
exigencies  of  humanity.  The  event  showed,  that  they 
did  not  know  the  precise  interval  between  labour  and 
rest  which  man  requires,  as  accurately  as  his  Maker. 

Another  general  advantage  of  the  Sabbath,  in  a  civil 
point  of  view,  has  been  pointed  out  by  some  writers,  par- 
ticularly Dr.  D  wight.  We  allude  to  its  tendency  to  pro- 
mote cleanliness  of  person,  neatness  of  dress,  and  refine- 
ment of  manners,  especially  among  the  poorer  classes  of 
society.  We  shall  not,  however,  enlarge  on  these  topics, 
but  proceed  to  consider  the  importance  of  the  Sabbath  as 
a  day  on  which  assemblies  are  held  for  communication 
of  instruction  in  relation  to  the  primary  duties  of  human 
life. 

We  shall  assume,  then,  that  the  purposes  for  which  men 

•  October  the  25th,  1793. 


SERMON  XXV.  4H 

couvene  on  the  Sabbath  are  simply  of  a  moral  kind.  We 
do  not  add  that  they  are  of  a  religious  character,  because 
though  we  are  well  aware,  that  the  peculiar  excellence 
of  the  Christian  morality  may  be  shown  to  result  from  its 
intimate  connexion  with  religion,  yet  as  it  is  not  neces- 
sary to  our  present  argument  to  point  out  this  connexion, 
we  are  willing  to  asssume  that  the  instruction  dispensed 
every  week  from  the  pulpit,  is  purely  of  an  ethical  nature. 
Now,  contemplating  the  subject  in  this  light,  we  are  per- 
suaded, that  the  Sabbath,  with  its  appendages  of  solemn 
assemblies,  and  stated  instructions  on  moral  topics,  has 
contributed  more  certainly  and  efi'ectually  than  any  thing 
else,  to  the  improvement  of  our  race.  It  has  been  justly 
remarked,  that  the  non-existence  of  any  similar  institution 
among  the  ancient  Greeks  and  Romans,  was  a  principal 
cause  of  that  licentiousness,  to  which,  notwithstanding 
their  attainments  in  science,  literature  and  the  fine  arts, 
they  were  so  generally  addicted. 

That  the  advantages  accruing  to  every  Christian  com- 
munity from  the  Sabbath,  are  great,  will  appear,  if  we 
consider  that  the  instruction  dispensed  is  both  consider- 
able in  amount,  and  valuable  in  kind,  and  is  moreover 
furnished  on  the  lowest  terms. 

The  instruction  of  the  pulpit  is  considerable  in  amount; 
this  is  an  obvious  truth — a  plain  matter  of  fact  which  all 
will  admit.  But  let  us  make  it  still  more  evident,  if  pos- 
sible, by  a  little  detail.  On  every  Sabbath  the  preacher 
arises,  either  once  or  twice,  and  occasionally  thrice,  to 
address  a  company  of  iiearers  on  their  duties  to  their 
Maker,  their  fellow  men  and  themselves.  Tiie  discourse 
which  he  delivers,  is  from  thirty  to  sixty  minutes  in 
length.  Now,  a  discourse  in  the  delivery  of  which  a 
speaker — who  pays  due  attention  to  emphasis  and  pause 
— occupies  thirty  minutes,  will,  we  presume,  fill  not  less 


412  SERMON  XXV. 

than  thirteen  pages,  of  the  octavo  form,  printed  with  type 
of  the  common  size.  So  that  the  minister  who  preaches 
but  once  on  the  Sabbath,  and  whose  addresses  are  only 
thirty  minutes  long,  will  produce  in  the  course  of  the  year, 
an  octavo  volume  of  six  or  seven  hundred  pages.  If  his 
discourses  are  sixty  minutes  in  length,  he  will  of  course, 
produce,  in  the  same  period,  two  volumes  of  that  size. 
And  if  he  preaches  twice  on  the  Sabbath,  and  his  dis- 
courses are  sixty  minutes  long  each  time,  his  annual  pro- 
ductions will  fill  four  octavo  volumes  of  six  or  seven  hun- 
dred pages  each.  You  may,  if  you  please,  carry  on  this 
computation  for  yourselves,  and  estimate  the  number  of 
similar  volumes  that  such  a  preacher  will  produce  in  ten, 
twenty,  thirty,  or  forty  years,  and  also  by  having  recourse 
to  the  requisite  data,  determine  the  aggregate  amount  of 
instruction  communicated  annually  from  the  pulpit,  by  all 
the  preachers  in  the  United  States,  and  indeed  through- 
out Christendom. — We  cannot  conclude  our  remarks  on 
this  point,  without  adding,  how  much  does  the  instruction 
imparted  by  a  single  preacher,  in  the  course  of  the  year, 
exceed,  in  quantity,  that  imparted,  in  the  same  time,  by 
any  one  author,  or  by  any  one  professor  of  a  college  ? 

But  it  may  be  said,  and  very  justly  too,  that  the  quan- 
tity, apart  from  the  quality  of  the  instruction  dispensed 
from  the  pulpit,  is  of  little  consequence.  Wei  therefore 
go  on  to  remark,  that  the  advantages  accruing  to  every 
Christian  community  from  the  Sabbath,  will  be  admitted 
to  be  of  immense  value,  when  we  consider,  that  the  truths 
which  it  brings  before  the  public  mind,  not  in  the  robes 
of  science,  but  in  the  undress  of  familiar  exposition,  are 
intimately  connected  with  the  temporal,  as  well  as  with 
the  eternal  happiness  of  man.  The  weekly  exposition 
and  enforcement  of  a  system  of  morality,  so  pure  and  com- 
prehensive, as  that  which  is  inculcated  in  the  New  Tes- 


SERMON  XXV.  4£3 

taraent,  must  exert  a  powerful  agency  in  enlightening  and 
improving  society.  The  official  expositors  of  this  system 
may  not  be  competent,  in  every  instance,  to  do  justice  to 
its  merits.  They  may  not  be  able  to  present  the  truths 
of  the  gospel  in  the  most  interesting  and  imposing  atti- 
tudes. They  may  sometimes  be  deficient  in  perspicuity, 
and  often  in  originality.  But  they  cannot,  if  they  are 
honest  men,  possessed  of  common  sense,  and  only  a  very 
ordinary  share  of  erudition,  so  obscure  and  weaken  the 
truths  of  Christianity,  as  to  prevent  these  truths,  when 
urged  every  week  on  the  understandings  and  consciences 
of  their  hearers,  from  making  an  impression,  more  or  less 
deep  and  permanent. 

If  the  gospel  which  is  proclaimed  throughout  Christen- 
dom on  every  Sabbath  day,  be  regarded  simply  as  a  sys- 
tem of  ethics,  all  judicious  and  impartial  men  will  con- 
cede, that  it  communicates  instruction  of  the  very  highest 
order.  Few  infidels  have  refused  to  acknowledge,  that 
the  morality  inculcated  in  the  New  Testament,  is  sublime 
in  its  nature,  and  comprehensive  in  its  details.  In  no 
other  volume,  are  the  great  and  various  duties  of  man  ex- 
hibited with  so  much  clearness,  or  enforced  by  such  so- 
lemn sanctions.  We  are  not  inclined  to  depreciate  the 
merit  of  ancient  and  modern  treatises  on  these  duties.  But 
we  affirm,  that  when  compared  with  the  little  manual  of 
moral  precepts  which  the  Saviour  and  his  inspired  fol- 
lowers have  left  us,  the  speculations  of  philosophers,  no 
matter  by  what  name  they  are  called,  or  at  what  period 
they  have  lived,  appear  obscure,  meagre  and  uninteresting. 
The  highest  acumen  of  human  intellect,  abetted  by  all 
the  resources  of  human  learning,  has  frequently  been  ex- 
ercised upon  the  New  Testament — the  production  of  Ga- 
lilean fishermen — and  yet  neither  deficiency  nor  inconsist- 
ency can  be  detected  in  its  pages.     It  has  stood  the  test 

50 


414  SERMON  xxy. 

of  eigliteen  centuries,  and  is  confessedly  the  only  perfect 
summary  of  moral  duties  that  the  world  has  seen. 

Again,  that  the  advantages  accruing  to  every  Christian 
community  from  the  Sabbath,  are  of  incalculable  value, 
will  be  still  more  manifest,  if  we  consider,  that  the  instruc- 
tion dispensed  from  the  pulpit,  is  furnished  on  much 
cheaper  terms  than  any  other.  We  do  not  now  allude 
directly  to  the  fact,  that  the  pecuniary  compensation  re- 
ceived by  those  who  impart  this  instruction,  is  very  con- 
siderably below  what  men  in  the  other  professions  obtain 
for  services,  which,  in  general,  demand  inferior  literary 
attainments,  and  less  intellectual  labour.  But  we  rather 
allude  to  the  circumstance,  that  houses  for  public  worship 
are  thrown  open  to  all  who  choose  to  enter.  It  has  ever 
been  the  glory  of  the  Christian  religion,  that  the  blessings 
it  confers,  and  the  hopes  which  it  inspires,  are  dissemi- 
nated "  without  money  and  without  price."  Truths  most 
important  for  the  direction  of  human  conduct  on  earth,  as 
well  as  for  the  acquisition  of  happiness  beyond  the  grave, 
are  taught  in  a  manner  intelligible  to  the  meanest  capa- 
city, on  every  Sabbath,  in  a  place  which  is  accessible  to 
all  the  various  ranks  and  classes  of  society.  Neither  poor 
nor  rich  are  excluded.  The  man  who  is  unable,  and  he 
who  is  unwilling,  to  pay  for  the  privilege,  are  alike  free 
to  hear  whatever  is  to  be  heard.  From  the  temple  of 
Christian  science  is  hung  out  a  signal  of  invitation,  inti- 
mating, that  there  is  room  for  every  individual,  no  matter 
of  what  age  or  sex,  complexion  or  country,  character  or 
condition. 

Infidels  have  vainly  perplexed  themselves  in  attempt- 
ing to  account  for  the  rapid  success  of  Christianity  in  the 
first  instance,  and  the  ascendancy  which  it  has  ever  since 
continued  to  hold  over  the  mind,  the  conduct,  and  the  des- 
tiny of  so  large  a  portion  of  our  race.     The  true  solution 


SERMON  XXV.  4l5 

of  this  phenomenon  is  untlouhtedly  to  he  found  in  the  me- 
morahle  promise  of  tlic  Saviour  to  his  apostles  :  "  Lo  I 
am  with  you  alway,  even  unto  the  end  of  the  world." 
To  no  ascertained  principles  of  human  nature,  indepen- 
dently of  an  extraordinary  divine  interposition,  can  the  rise 
and  |)rogress  of  tlie  Christian  religion  he  satisfiictorily  re- 
ferred. We  presume,  however,  that  none  are  disposed 
to  contend  for  a  total  exclusion  of  secondary  causes  in 
this  matter.  It  will  hardly  he  denied  by  any,  that  the 
Author  of  Christianity  adapted  this  religion  to  the  exi- 
gencies of  those  for  whose  benefit  it  was  intended.  Now 
we  are  inclined  to  think,  that  one  of  the  most  remarkable 
instances  of  such  adaptation,  is  visible  in  the  circumstance 
which  we  have  last  mentioned — the  cheapness  of  the  rate 
at  which  the  instruction  of  the  pulpit  is  dispensed. 

By  far  the  largest  portion  of  every  community  must  be 
composed  of  the  comparatively  indigent — those  whose  la- 
bour procures  for  them  very  little  or  nothing  more  tiian  a 
bare  subsistence.  For  the  instruction  of  these  there  was 
no  provision,  till  the  preaching  of  the  gospel  commenced. 
Unable  to  defray  the  expenses  of  an  academical  education 
for  themselves  or  their  children,  they  were  involved  in  the 
grossest  and  most  irremediable  ignorance.  The  porticos 
of  pliilosophy  were  closed  against  them,  they  liad  access 
to  no  teachers  who  were  at  once  competent  and  disposed 
to  explain  the  nature  and  extent  of  their  moral  duties,  and 
urge  them  by  sufficient  motives  to  tlie  performance  of  these 
duties.  Now  this  was  tlie  state  of  things  which  Cliris- 
tianity  was  admirably  suited  to  meet  and  to  rectify.  The 
blessings  of  tlie  religion  introduced  by  Jesus  of  Naza- 
reth, were  tendered  especially  to  tiie  poor,  and  from  tlie 
lower  classes  of  society  the  primitive  converts  to  tlie  faith 
of  the  gospel,  were  cliielly  gathered. 

The  vast  improvement  in  public  morals,  (hen,  which 


416  SERMON  XXV. 

has  confessedly  followed  the  introduction  of  the  Chris- 
tian religion,  is  owing,  in  a  great  measure,  to  the  cheap- 
ness of  the  instruction  which  is  dispensed  from  the  pulpit. 
The  weekly  expositions  of  the  New  Testament,  which 
form  so  important  a  part  of  the  exercises  of  every  Sab- 
bath, are  accessible  to  the  poorest  classes  of  society,  and 
thus  a  considerable  quantity  of  information,  most  valuable 
in  its  kind,  is  communicated  to  those  who  must  otherwise 
have  remained  in  ignorance  and  in  vice.  They  who  have 
neither  leisure  nor  inclination  for  reading,  are  in  this  man- 
ner, aroused  from  a  state  of  mental  torpidity — made  to 
perceive,  that  they  have  mental  faculties,  and  to  exercise 
them  too,  on  the  noblest  and  most  interesting  of  all 
subjects. 

From  the  train  of  thought  into  which  we  have  now 
been  led,  it  will  be  at  once  perceived,  that  the  Sabbath  is 
eminently  calculated  to  promote  the  interests  of  society,  by 
diffusing  and  perpetuating  the  blessings  of  public  order 
and  tranquillity.  Whatever  contributes  to  enlighten  and 
refine,  in  the  humblest  degree,  every  member  of  a  com- 
munity, must  have  a  favourable  influence  on  the  commu- 
nity in  its  collective  capacity.  Now,  although  every 
member  may  not  personally  attend  the  weekly  expositions 
of  the  New  Testament,  yet  a  sufficient  number  attend,  to 
give  a  direction  to  the  opinions,  and  a  tone  to  the  feelings 
of  the  whole.  A  little  leaven,  it  is  said,  leaveneth  the 
whole  lump.  An  astronomical  observatory  established  in 
a  country,  will  benefit  not  merely  the  few  whose  scien- 
tific attainments  enable  them  to  avail  themselves  of  the 
facilities  which  it  affords  for  contemplating  distant  suns, 
measuring  other  worlds,  and  investigating  the  sublime 
laws  which  regulate  the  physical  universe ;  but  will  fur- 
ther extend  its  advantages  to  the  peasant,  who,  though  re- 
mote from  its  site,  and  perhaps  ignorant  of  its  existence, 


SERMON  XXV.  4l7 

employs  the  little  manual  of  tabular  calculation  which  it 
may  annually  send  forth,  in  the  familiar  form  of  an  Al- 
manac, for  his  direction  in  husbandry,  and  the  other  avo- 
cations of  ordinary  life. 

A  political  writer  of  extended  celebrity,  has  laid  it 
down  as  one  of  his  fundamental  maxims,  that  virtue  is  the 
spring,  or  pervading  principle,  of  a  republican  form  of 
government.  But  the  truth  is,  that  virtue,  taken  in  its 
proper  acceptation,  is  essential  to  every  kind  of  govern- 
ment ;  for  without  some  degree  of  virtue,  society  could  not 
subsist  at  all.  It  is,  therefore,  evident,  without  the 
parade  of  demonstration,  that  the  Sabbath,  as  it  is  an  ef- 
fective instrument  of  enlightening,  on  the  subject  of  morals, 
those  classes  of  society  which  are  in  most  danger  of  be- 
coming, through  ignorance,  depraved  and  untractable, 
must  tend  to  secure  and  preserve  the  blessings  of  a  well- 
regulated  government.  The  whole  spirit  of  Christianity 
is  in  unison  with  the  saying  of  the  poet,  that  "  order  is 
Heaven's  first  law."  The  gospel  inculcates  submission 
to  the  powers  that  be,  on  the  ground,  that  they  are  or- 
dained of  God.  While  its  doctrines  and  precepts  are 
friendly  to  the  cause  of  rational  liberty — while  it  unfolds 
just  and  philosopiiical  views  of  human  rights — while  it 
looks  with  a  propitious  eye,  on  the  struggles  of  an  op- 
pressed people  for  freedom — it  nevertheless  enjoins  on  its 
professors  a  due  respect  for  the  constituted  authorities  of 
the  land,  in  which  Providence  has  ordered  their  lot. 
And  it  moreover  sul)jects  them  to  a  routine  of  moral  train- 
ing, the  best  adapted  for  the  formation  of  habits  of  obedi- 
ence, with  respect  to  this,  as  well  as  with  respect  to  all 
the  injunctions  which  it  promulges.  Who,  then,  can  es- 
timate the  advantages  merely  in  a  civil  point  of  view,  re- 
sulting  to  society  from  the  weekly  exposition  and  enforce- 
ment of  a  system  of  ethics,  like  that  which  forms  so  essen- 
tial a  part  of  Christianity? 


4^g  SERMON  XXV.    ^ 

We  have  thus  shown  the  importance  of  the  Sabbath 
to  the  temporal  interests  of  man. — So  much  of  your  time 
has  been  already  occupied,  that  we  shall  omit  saying  any 
thing  respecting  its  tendency  to  subserve  his  spiritual  and 
eternal  interests;  and  we  do  so  with  the  lessreluctance,  since 
its  advantages  in  this  respect  are  obviously  identified  with 
those  of  religion  itself.  No  one,  we  presume,  can,  for  a 
moment,  doubt  that  this  institution  is  tlie  grand  means  of 
perserving  the  knowledge  and  the  fear  of  God  among 
men.  In  short,  without  the  Sabhath  there  would  be  no 
religion  in  the  world. 

We  need  not  wonder,  then,  that  so  much  stress  is  laid, 
in  the  sacred  Scriptures,  on  the  duty  of  observing  the 
Sabbath  day.  This  duty,  though  strictly  of  a  positive 
nature,  has  been  incorporated,  as  we  have  said,  in  the 
moral  law.  Why?  Because  of  its  intimate  connexion 
with  human  virtue  and  happiness.  No  other  injunction 
of  Heaven  exerts  a  more  direct  and  powerful  influence 
over  the  moral  character  and  conduct  of  man. 

But  before  we  proceed  to  enforce  the  duty  of  "  remem- 
bering the  Sabbath  day  to  keep  it  holy,"  the  question 
may  arise,  How  much  of  the  Sabbath  is  to  be  appro- 
priated to  religious  exercises  and  pursuits  ?  We  answer, 
the  whole  of  the  day,  except  so  much  as  is  occupied  in 
"  works  of  necessity  and  mercy."  This  we  distinctly  as- 
sert in  opposition  to  Dr.  Paley,  who  has  said,  that  "  what 
remains  of  Sunday,  beside  the  part  of  it  employed  at 
church,  must  be  considered  as  a  mere  rest  from  the  ordi- 
nary occupations  of  civil  life."  We  regret  to  see  such  an 
erroneous  and  such  a  dangerous  sentiment  as  this,  formally 
delivered  and  vindicated  in  a  treatise  on  morals,  which 
many  of  our  seminaries  of  learning  have  adopted  as  a  text 
book,  and  with  which  most  of  our  youth  become  familiar. 
We  do  not  hesitate  to  affirm,  that  the  contrary  is  the  doc- 


SERMON  XXV.  4l9 

trine  of  the  sacred  Scriptures.  They  require  us  to  devote  the 
whole  of  the  Sabbath,  with  the  exception  just  mentioned, 
to  the  duties  of  religion,  public  and  private.  The  Old 
Testament  contains  many  passages  besides  the  text, 
which  fully  support  this  position.  It  may,  indeed,  be  re- 
plied, that  these  passages  relate  only  to  the  Jews,  and  are 
not  obligatory  upon  Christians.  But  we  trust  that  we 
have  said  enough  to  convince  you,  that  the  Sabbath 
is  an  institution  of  perpetual  obligation,  and  that  none  of 
the  precepts  which  enjoin  the  observance  of  it,  can  become 
obsolete. 

It  has  been  intimated,  that  works  of  necessity  and 
mercy  may  be  lawfully  performed  on  the  Sabbath.  On 
this  point  the  sacred  Scriptures  are  sufficiently  explicit. 
Every  reader  of  the  New  Testament  recollects  the  in- 
stances in  which  our  Lord  evinced,  both  by  precept  and 
example,  that  it  was  right  to  do  good  on  the  Sabbath  day. 
Indeed,  it  has  been  justly  remarked,  that  works  of  neces- 
sity and  mercy  can  hardly  be  considered  as  exceptions  to 
the  general  rule,  since  their  tendency  is  to  promote  the 
glory  of  God. 

And  now,  brethren,  we  would  urge  upon  you  all,  the 
injunction  of  our  text,  "  Remember  the  Sabbath  day  to 
keep  it  holy.''  If  Jehovah  has  been  pleased  to  conse- 
crate a  particular  day  for  the  honour  of  his  great  and 
glorious  name,  you  must  be  under  an  imperious  obligation 
to  observe  such  day,  as  its  holy  character  demands. 
We  say  to  you,  in  the  language  of  the  poet, 

Let  that  day  be  blest 

With  holiness  and  consecrated  rest." 

None  of  us,  dear  hearers,  are  disposed  to  deny,  that  it 
is  our  duty  to  devote  the  Sabbath  to  the  service  of  Him 
who  instituted  it  as  a  day  of  sacred  rest.  But  alas!  we 
are  all  deficient  in  the  performance  of  this  admitted  duty. 


420  SERMON  XXV. 

It  is  trae,  here,  as  in  numerous  other  instances,  that  we 
<^  know  the  right,  and  yet  the  wrong  pursue."  There  is, 
perhaps,  scarcely  any  matter  with  regard  to  which  the 
best  of  Christians  are  so  deeply  conscious  of  their  delin- 
quency, as  in  that  of  remembering  the  Sabbath  day  to 
keep  it  holy.  Not  that  they  are  habitually  guilty  of  po- 
sitive violations  of  this  sacred  day,  for  by  such  conduct 
they  would  forfeit  every  claim  to  be  regarded  as  Chris- 
tians. We  should  be  very  loth  to  award  the  title  of  Chris- 
tiariy  in  its  strictest  sense,  to  any  individual  who  could 
knowingly  and  deliberately  profane  the  Sabbath  of  the 
Lord  his  God.  "  Rest  assured,"  says  Dr.  Chalmers, 
"that  a  Christian,  having  the  love  of  God  written  in  his 
heart,  and  denying  the  Sabbath  a  place  in  its  aflFections, 
is  an  anomaly  that  is  no  where  to  be  found."  And  again, 
he  says,  "  We  never,  in  the  whole  course  of  our  recollec- 
tions, met  with  a  Christian  friend,  who  bore  upon  his  cha- 
racter every  other  evidence  of  the  Spirit's  operation,  who 
did  not  remember  the  Sabbath  day  and  keep  it  holy." 
You  will  not  then  understand  us  as  admitting,  that  Chris- 
tians violate  the  Sabbath  in  what  may  be  termed  a  posi- 
tive manner — that  they  consume  the  whole  or  any  portion 
of  this  day  in  the  transaction  of  secular  business,  such  as 
looking  over  and  posting  their  accounts,  waiting  letters, 
and  preparing  in  various  modes  for  the  transactions  of  the 
coming  week.  We  will  not  grant  that  Christians  are 
even  heard  exclaiming,  "  W  hen  will  the  Sabbath  be 
gone  that  we  may  sell  corn  and  set  forth  wheat  ?"  Much 
less  will  we  concede  that  they  spend  this  day  which  the 
Lord  has  made,  or  any  part  of  it,  in  mere  amusement  and 
recreation,  such  as  reading  newspapers  and  books  which 
are  not  of  a  religious  nature,  riding,  walking,  or  visiting, 
except  in  cases  of  necessity,  or  for  the  performance  of  acts 
of  mercy.     All  these  are  things  which  we  are  bold  to 


SERMON  XXV.  421 

affirm,  that  Christians  cannot  do — we  mean  they  cannot 
do  them  habitually.  And  yet  they  are  lamentably  remiss 
in  the  proper  observance  of  the  Sabbath.  They  are  not 
uniformly  in  the  spirit  on  tlie  Lord's  day.  They  find  it 
difficult  to  preserve  that  exclusively  devotional  frame  of 
mind  which  they  are  anxious  to  possess.  They  are  often 
diverted  from  that  strict  attention  to  the  concerns  of  their 
souls,  which  the  law  of  God,  and  their  own  interests  de- 
mand. Their  conversation  is  not  so  spiritual,  as  they 
would  wish  it  to  be.  Their  thoughts  especially  are  prone 
to  wander  from  holy  ground  into  forbidden  paths.  Breth- 
ren, are  not  these  things  so?  Alas!  we  know  from  our 
own  experience,  that  what  we  have  now  said,  is  but  too 
true.  We  lay  claim  to  no  superior  sanctity  on  this,  or 
any  other  point.  Indeed,  we  are  sensible,  that  our  situa- 
tion is  one  that  renders  us  peculiarly  liable  to  delinquen- 
cy in  the  particular  to  which  we  advert.  To  the  minister 
of  the  gospel  the  Sabbath  is,  in  one  sense,  a  day  of  la- 
bour, as  well  as  of  rest. — But  Jehovah  knoweth  our 
frame,  and  remembereth  that  we  are  dust ! 

We  exhort  you,  then,  brethren,  to  be  more  circumspect 
in  the  observance  of  the  Sabbath.  On  your  discharge  of 
this  duty,  above  all  others,  must  depend  your  progress  in 
virtue  and  piety.  Jehovah  has  been  pleased  to  promise 
peculiar  tokens  of  his  favour  to  those  who  keep  the  fourth 
commandment.  Hear  his  language :  *^  If  thou  turn  away 
thy  foot  from  the  Sabbath,  from  doing  thy  pleasure  on 
my  holy  day ;  and  call  the  Sabbath  a  Delight,  the  Holy 
of  the  Lord,  Honourable;  and  shalt  honour  him,  not  doing 
thine  own  ways,  nor  finding  thine  own  pleasure,  nor 
speaking  thine  own  words:  then  shalt  thou  delight  thy- 
self in  the  Lord  ;  and  I  will  cause  thee  to  ride  upon  the 
high  places  of  the  earth,  and  feed  thee  with  tlie  heritage 
of  Jacob  thy  father :  for  the  mouth  of  the  Lord  hath  spo- 

51 


422  SERMON  XXV.  "^ 

ken  it."  Here  you  are  presented  with  the  amplest  en- 
couragement to  the  performance  of  the  solemn  duty  on 
which  we  insist.  Let  it,  therefore,  be  your  constant  en- 
deavour to  spend  the  Sabbath  as  a  day  which  belongs 
exclusively  to  your  Maker  and  Redeemer — a  day  which 
he  has  reserved  for  himself,  and  which  is  always  to  be 
devoted  to  his  glory.  It  is  only  by  such  conduct,  that 
you  can  become  fitted  for  the  enjoyment  of  that  celestial 
Sabbath  which  awaits  the  redeemed  after  death — that 
pure  and  eternal  rest  which,  when  the  toil  of  life  is  over, 
remaineth  for  the  people  of  God. 

We  are  aware,  dear  hearers,  how  much  we  have  tres- 
passed upon  your  patience.  And  yet  we  cannot  conclude 
without  adverting  to  a  topic  on  which  we  have  before  ex- 
pressed our  sentiments.  We  feel  the  deepest  anxiety, 
that  some  plan  should  be  devised  for  promoting  a  better 
observance  of  the  Sabbath,  not  only  as  a  religious,  but  as 
a  moral  and  political  institution,  among  the  inhabitants  of 
the  city  in  which  we  live.  That  the  day  which  the  Lord 
hath  made,  is  here  awfully  profaned  in  various  ways,  it 
would  surely  be  superfluous  to  go  about  proving.  Let 
any  one  who  may  doubt  the  truth  of  what  we  now  assert, 
look  at  the  taverns  in  the  suburbs  of  this  town  ;  and  let 
him  especially  observe  the  number  of  children  who  are 
ranging  the  streets  and  the  surrounding  country,  free  from 
all  restraint,  and  engaged  in  every  species  of  wickedness 
— in  every  form  of  vice.  We  again  call  upon  you, 
brethren,  not  only  as  Christians,  but  as  members  of 
society — as  men — to  adopt  some  expedient  for  bring- 
ing about  another  state  of  things.  We  trust,  that 
we  have  succeeded  in  convincing  you,  that  the  Sab- 
bath is  the  great  palladium  of  morals,  as  well  as  of  re- 
ligion. We  do  not  hesitate  to  say,  that  on  the  perpetuity 
of  this  institution  depend  the  virtue,  the  happiness,  the 


SERMON  XXV,  423 

liberty  of  our  country.  Is  it  not  important,  then,  to  en- 
deavour to  arrest  the  growing  profanation  of  this  sacred 
day  ?  You  must  all  answer  in  the  affirmative.  Now  we 
conceive,  that  this  desirable  object  might  be,  in  some 
measure,  accomplished,  so  far  as  our  city  is  concerned, 
by  the  formation  of  a  society  of  gentlemen  for  the  general 
suppression  of  vice  and  immorality.  We  know  that,  in 
other  places,  much  good  has  been  done  through  the  in- 
strumentality of  similar  associations.  Let  the  experiment 
be  tried,  and  with  the  divine  blessing  upon  our  efforts,  we 
promise,  that  they  will  not  be  wholly  unsuccessful. 


SERMON  XXVI. 

JOHN  VII.  48. 
"  Have  any  of  the  rulers,  or  of  the  Pharisees,  believed  on  him  >" 

This  was  a  query  put  by  the  Pharisees  themselves  to 
certain  oflBcers  whom  they  had  sent  for  the  apprehension 
of  Christ,  and  who  returned  without  executing  their  er- 
rand. It  appears,  that  the  officers,  on  repairing  to  the 
spot  where  our  Lord  was,  found  him  engaged,  as  usual, 
in  addressing  the  multitude  on  the  subject  of  religion. 
With  so  much  eloquence  did  he  speak,  that  a  powerful 
effect  was  produced  on  the  whole  assembly,  and  the  offi- 
cers themselves,  favourably  impressed,  did  not  attempt  to 
lay  violent  hands  on  him,  but  went  back  to  those  who  had 
deputed  them  with  the  remark,  "  Never  man  spake  like 
this  man.''  We  think  that  we  can  almost  see  the  indig- 
nant and  sarcastic  scowl  with  which  the  dignitaries  of  the 
Sanhedrim  replied,  "  Are  ye  also  deceived  ?  Have  any 
of  the  rulers,  or  of  the  Pharisees,  believed  on  him  ?  But 
this  people,  who  knoweth  not  the  law,  are  cursed."  There 
was,  indeed,  at  least  one  upright  and  liberal  individual  in 
this  band  of  swollen  and  infuriated  bigots,  for  we  read, 
that  Nicodemus  (the  same  who  visited  the  Redeemer  by 
night)  endeavoured  to  kad  them  to  something  like  mode- 
ration and  propriety,  by  modestly  asking,  "  Doth  our  law 
judge  any  man  before  it  hear  him,  and  know  what  he 
doeth  ?"  This,  however,  was  truly  to  cast  pearls  before 
swine.     It  was  like  talking  to  the  wind.     The  virtuous 


SERMON  XXVI.  425 

aud  honourable  Jew  only  brought  upon  himself  the  bitter 
taunt ;  "  Art  thou  also  of  Galilee  ?  Search  antl  look  :  for 
out  of  Galilee  ariseth  no  prophet." 

You  can  be  at  no  loss  to  perceive  what  we  propose  to 
make  of  the  passage  before  us,  when  we  remark,  that  in- 
terrogatory language  is  often  employed  to  express,  in  the 
strongest  manner,  a  proposition  either  affirmative  or  ne- 
gative. The  question,  "  Have  any  of  the  rulers,  or  of  the 
Pharisees,  believed  on  him  ?"  implies,  that  none,  or,  at 
any  rate,  next  to  none,  of  the  rulers  and  Pharisees — of 
the  wealthy,  the  honourable,  and  the  powerful — had  be- 
lieved on  Jesus.  The  text  thus  interpreted  involves  an 
interesting  and  important  truth,  which,  if  we  are  not  mis- 
taken, will  be  found  applicable  to  the  state  of  Christianity, 
in  all  times  and  places. 

If  we  revert  to  the  period  of  the  Messiah's  personal 
ministry,  we  observe,  that  very  few  of  the  rulers  and  Pha- 
risees then  believed  on  him.  The  prediction  of  the  Old 
Testament,  which  announced,  that  he  should  be  *<  de- 
spised and  rejected  of  men,"  was  abundantly  verified  in 
the  circumstances  of  his  actual  history.  "  He  came  to  his 
own,  and  his  own  received  him  not."  His  career  on  earth 
was  marked  by  an  unexampled  series  of  persecutions  and 
sufferings.  His  very  infancy  was  not  exempt  from  perils, 
for  the  tyrant  Herod  sought  his  life,  and  his  parents  were 
compelled  to  provide  for  his  safety  by  a  precipitate  re- 
moval to  Egypt.  On  his  return  to  his  native  land,  the 
obscurity  in  which  he  lived  for  thirty  years,  did,  indeed, 
shelter  him,  so  far  as  we  know,  from  calumny,  insult,  and 
violence.  But  it  was  a  calm  to  be  followed  by  a  storm 
the  darkest  and  most  overwhelming.  No  sooner  did  he 
begin  to  publish  the  kingdom  of  heaven,  and  to  perform 
miracles  in  evidence  of  his  divine  mission,  than  a  host  of 
enemies  arose  in  every  district  of  Judea.     The  sneer  of 


426  SERMON  XXVI. 

derision,  and  the  strong  arm  of  civil  authority  were  alike 
employed  to  injure  and  to  crush  him.  His  motives  were 
misrepresented — his  discourses  were  misinterpreted — he 
was  accused  of  a  confederacy  with  infernal  spirits — the 
charge  of  blasphemy  was  preferred  against  him — he  was 
denounced  as  a  fomenter  of  sedition,  and  one  who  aimed 
at  usurping  the  highest  authority  in  his  country.  In  a 
word,  every  artifice  was  resorted  to  that  malice  could  sug- 
gest or  ingenuity  invent,  for  the  defamation  of  his  charac- 
ter, and  the  accomplishment  of  his  ruin. 

Now,  the  opposition  which  the  Saviour  met  with  in  the 
days  of  his  flesh,  proceeded  chiefly  from  the  higher  ranks 
of  society.  The  multitude,  it  is  true,  manifested,  on  seve- 
ral occasions,  the  most  rancorous  feelings  of  hostility.  But 
in  such  instances  they  were  evidently  instigated  by  their 
superiors.  The  friends  of  Jesus — his  devoted  adherents 
— were,  with  scarcely  an  exception,  individuals  of  humble 
parentage  and  scanty  education.  Look  at  the  catalogue 
of  his  apostles.  Simon  Peter  and  Andrew  his  brother 
were  fishermen.  James  and  John,  the  two  sons  of  Zebe- 
dee,  were  brought  up  to  the  same  occupation.  Matthew 
was  a  collector  of  the  Roman  revenue — an  office  so  odious 
in  the  estimation  of  his  countrymen,  that  no  Jew  of  any 
standing  in  society  could  be  prevailed  on  to  accept  it.  Of 
the  rest  we  know  little  more  than  the  general  fact,  that 
their  station  and  pursuits  in  life  were  about  equally  ele- 
vated. Such  was  the  character  of  the  Redeemer's  open 
followers — his  professed  disciples.  There  were,  indeed, 
one  or  two  persons  of  a  different  description,  who  were 
secretly  his  friends,  such  as  Nicodemus  of  whom  we  have 
already  spoken,  and  Joseph  of  Arimathea,  a  man  of  con- 
siderable opulence,  who  procured  from  Pilate  the  crucified 
body  of  Jesus,  and  buried  it  in  his  own  sepulchre.  But 
these  were  rare  exceptions.     The  converts  of  Christ, 


SERMON  XXVI.  427 

(luring  liis  abode  among  men,  were,  for  the  most  part, 
poor  and  powerless — no  better  than  when,  soon  after  his 
death,  their  enemies  described  them  in  the  most  con- 
temptuous terras,  as  the  "  filth  of  the  earth'' — the  "  off- 
scouring  of  all  things." 

We  see,  tlien,  that  tlic  words  of  our  text  are  strictly 
applicable  to  the  state  of  things  during  the  period  of 
the  Saviour's  personal  ministry.  Well  might  his  adver- 
saries sneeringly  ask  the  question  before  us. 

But  these  words  are  not  to  be  restricted  to  the  period 
of  which  we  have  been  speaking.  They  may  be  shown 
to  be  true  with  regard  to  all  the  subsequent  periods 
of  Christianity,  For  about  three  centuries  after  the  as- 
cension of  our  Lord,  his  followers  were  doomed  to  indig- 
nities and  outrages,  such  as  the  eloquence  of  human 
language  is  inadequate  to  depict.  It  is  not  exaggeration  to 
say,  that,  if  the  testimony  of  the  most  eminent  historians 
can  be  at  all  relied  on,  several  millions  of  Christians  must 
have  perished,  in  various  ways,  from  the  commencement 
of  the  reign  of  Nero  to  the  end  of  that  of  Dioclesian.  The 
wealthy,  the  powerful  and  the  learned  combined  their  ef- 
forts for  the  extinction  of  the  gospel.  The  emperor  and 
the  philosopher,  the  patrician  and  the  priest,  arranged 
themselves  under  a  common  banner  of  hostility  towards 
all  who  bore  the  name  of  Jesus  of  Nazareth.  For  any 
who  made  un  undisguised  profession  of  belief  in  his  mes- 
siahship,  there  was  neither  peace  nor  safety.  They  who 
cared  for  the  loss  of  property  or  of  life,  were  under  the  ne- 
cessity of  concealing,  with  the  most  profound  caution,  tlieir 
attachment  to  the  cross.  In  short,  tiic  primitive  Cliristians 
were  hated  by  the  Jews  as  bold  innovators,  while  by  the 
pagans  they  were  spurned  as  weak  enthusiasts.  It  is  no 
wonder,  tliat,  under  such  circumstances,  few  of  the  rulers 
and  Pharisees  believed  on  Christ.  There  can  be  no  doubt. 


428  SERMON  XXVI. 

that  Gibbon,  however  sinister  may  have  been  the  motive 
which  prompted  the  representation,  is  not  far  from  the 
truth  in  saying,  that  "  the  new  sect  was  almost  entirely 
composed  of  the  dregs  of  the  populace." 

It  is  true,  that  after  the  reign  of  Dioclesian,  an  order  of 
things  somewhat  different  began  to  arise.     Christianity 
gradually  ceased  to  be  an  object  of  persecution.     The 
gospel  by  this  time  had  operated  as  an  effective  engine  in 
enlightening  and  ameliorating  mankind.     The  book  of 
revelation,  expounded  by  living  apostles,  had  poured 
upon  the  world  a  flood  of  moral  splendour,  which  under- 
mined  the  temples  of  paganism,  and  swept  away  the 
abominations  of  polytheism.     The  power  of  divine  truth 
proved  too  strong  to  be  resisted  by  the  sophistry  of  phi- 
losophers, and  the  artifice  of  priests.     And  now  the  ru- 
lers and  Pharisees  had  sagacity  enough  to  discern  the 
course  which  it  was  their  interest  to  pursue.     They  fore- 
saw the  rising  of  the  tide,  and  by  taking  it  at  the  ebb, 
were  conducted  on  to  fortune.  Their  policy  now  led  them 
to  court  the  religion  which  they  had  formerly  persecuted. 
This  memorable  change  commenced  in  the  reign  of  Con- 
stantine,  and  was  consummated  in  that  of  Theodosius. 
The  latter  potentate  issued  a  formal  edict  for  the  abolition 
of  the  pagan,  and  the  establishment  of  the  Christian  sys- 
tem throughout  the  Roman  Empire.     How  far  this  revo- 
lution was  favourable  to  the  interests  of  pure  and  unde- 
filed  religion,  is  a  question  which  has  been  frequently  and 
warmly  agitated.  We  believe  that  had  Christianity  never 
been  allied  to  the  civil  authority  in  any  land,  the  world 
would  have  been  blessed  at  this  day  with  a  far  more 
abundant  measure  of  pure  religious  light  and  influence 
than  it  really  enjoys. 

Christianity,  then,  now  appears  under  an  aspect  not 
altogether  similar  to  that  which  it  exhibited  during  the 


SEUMON  XXVI.  42^ 

life  of  its  Author,  and  for  two  or  three  centuries  after- 
wards. Since  the  time  of  Theodosius,  the  rclii^ion  of 
Jesus  has  acquired  a  certain  kind  of  favour  witli  tlie 
wealthy  and  powerful.  The  question,  *'  Have  any  of  the 
rulers  or  of  the  Pharisees  helieved  on  him?"  no  longer 
means  precisely  the  same  thing  which  it  meant  when  first 
asked.  It  does  not  now  imply,  ^'  Are  any  of  the  rulers 
or  of  the  Pharisees,  tiie  nominal  friends,  tlie  professed 
followers  of  Christ?"  To  such  a  query  we  should  have 
no  difficulty  in  returning  a  satisfactory  reply.  But  the 
import  of  the  text  in  our  day  is  briefly  this,  "  Have  any 
of  the  rulers  or  of  the  Pharisees  really  and  effectually  be- 
lieved on  the  Son  of  God ;  and  do  they  evince  their  faith 
by  a  life  devoted  to  the  observance  of  his  laws  and  the 
promotion  of  his  glory?" 

We  are  aware,  dear  hearers,  that  we  are  now  approach- 
ing delicate  ground.  To  discriminate  between  particular 
classes  of  the  community,  and  to  affirm,  that  a  larger  pro- 
portion of  the  Saviour's  true  friends  is  found  in  the  one 
than  in  the  other,  must  be  rather  an  invidious  enterprize. 
But  the  good  sense  of  the  auditors  will  convince  them, 
that  it  cannot  be  our  intention,  as  it  is  certainly  neither 
our  interest  nor  our  duty  to  offend.  And  we  here  promise, 
that,  in  the  further  prosecution  of  our  remarks,  we  shall 
carefully  endeavour  not  to  advance  a  single  step  beyond 
what  Scripture  and  experience  warrant. 

It  was  foretold  of  the  Messiah,  under  the  old  dispen- 
sation, that  when  he  should  visit  the  earth,  he  would 
preach  glad  tidings  to  the  poor;  that  is,  as  we  understand 
the  prediction,  to  the  literally  poor j  as  well  as  to  those  who 
are  elsewhere  characterized  as  the  "  poor  in  spirit."  To 
the  accomplishment  of  this  prophecy  an  allusion  was  in- 
directly made,  when  we  told  you,  that  the  fruits  of  the 
Saviour's  personal  ministry  were  gathered  almost  exclu- 

52 


430  SERMON  XXVI. 

sively  from  the  humbler  classes  of  Society.  And  in  the 
period  immediately  succeeding  the  ascension  of  our  divine 
Lord,  we  hear  the  apostle  Paul  exclaim,  "For  ye  see  your 
calling,  brethren,  how  that  not  many  wise  men  after  the 
flesh,  not  many  mighty,  not  many  noble,  are  called:  but  God 
hath  chosen  the  foolish  things  of  the  world  to  confound 
the  wise;  and  God  hath  chosen  the  weak  things  of  the 
world  to  confound  the  things  which  are  mighty;  and  base 
tilings  of  the  world,  and  things  which  are  despised,  hath 
God  chosen,  yea,  and  things  which  are  not,  to  bring  to 
nought  things  that  are."  Many  are  the  passages  of  a 
similar  purport,  which,  did  time  permit  and  the  occasion 
require,  miglit  readily  be  adduced  from  the  inspired  re- 
cord. 

Now,  when  such  language  of  Scripture  is  viewed  in 
connexion  with  past  history,  and  with  the  facts  that  come 
under  our  own  personal  observation,  we  shall  have  reason 
to  fear,  that  few  comparatively  of  the  rulers  or  of  the 
Pharisees  in  any  age  or  country  have  truly  believed  on 
the  Son  of  God.  But  we  are  now  mainly  concerned  to 
inquire,  how  it  is  at  the  present  day.  From  what  class 
of  the  community  does  Christianity  now  gather  most  of 
her  sincere  and  consistent  and  zealous  professors?  Does 
she  number  among  her  votaries  a  greater  proportion  of  the 
rich  and  powerful,  or  of  those  of  a  contrary  description? — ■ 
Alas !  if  we  were  to  look  at  our  communion  tables,  as  the 
criterion  for  enabling  us  to  determine  this  point,  we  are 
apprehensive  that  we  should  have  to  regard  the  text  as 
too  generally  and  abundantly  verified. 

But  here  an  explanation  before  hinted  at  must  be 
brouglit  more  distinctly  and  prominently  into  view.  When 
we  say,  that  few  of  the  rulers  or  of  the  Pharisees  have 
l>elieved  on  Christ,  we  do  not  design  to  convey  the  idea, 
that  the  opulent  and  influential  manifest,  in  general,  less 


SERMON  XXVI.  431 

disposition  to  respect  and  observe  some  of  the  forms  of  re- 
ligion, than  persons  of  an  opposite  class.  We  are  far 
from  complaining,  that  a  contempt  for  the  institutions  of 
Christianity  is  betrayed,  at  the  present  day,  by  any  indi- 
vidual of  wealth  and  standing,  whose  opinion  is  worth  a 
groat.  The  ministers  of  the  gospel  are  as  respectfully  and 
affectionately  treated  as  they  deserve.  Edifices  for  public 
worship,  provided  they  who  officiate  in  them,  are  tolera- 
bly competent  to  the  discharge  of  their  high  duties,  are  as 
much  frequented  by  the  intelligent  and  the  fashionable,  as 
by  auditors  of  another  description.  It  seems  to  be  now 
almost  universally  agreed,  that  the  New  Testament  con- 
tains the  purest  and  most  effective  system  of  ethics,  and 
that  with  the  prevalence  of  this  system  the  welfare  of  so- 
ciety, and  the  permanence  of  our  political  institutions  are 
closely  linked.  We  are  not  reluctant  to  concede,  that, 
so  far  as  mere  external  conduct  is  concerned,  the  higher 
ranks  may  have,  in  some  sense,  the  advantage  over  the 
lower,  there  being  possibly  fewer  of  the  former  than  of 
the  latter,  who  utterly  neglect  the  preaching  of  the  gospel, 
and  live  in  a  state  of  virtual  heathenism.  Our  proposi- 
tion, then — let  it  be  distinctly  understood — is  simply  this, 
that  of  those  who  compose  our  actual  congregations,  the 
rulers  and  the  Pharisees,  the  wealthy  and  the  powerful, 
do  not  so  frequently  believe  on  the  Son  of  God,  in  the 
proper  and  evangelical  sense  of  the  term,  as  others  who 
move  in  a  less  conspicuous  sphere. 

As  an  evidence  of  the  truth  of  this  proposition,  reference 
has  already  been  had  to  tlie  sacramental  ordinance.  Let 
it  not  be  imagined  that  we  consider  theorilinance  in  ques- 
tion as  marking  with  perfect  accuracy,  the  Saviour's  real 
friends.  Far  be  from  us  the  thought,  that  all  who  neglectthc 
Lord's  Supper,  should  be  deemed,  in  consetjuence  of  such 
neglect,  unbelievers  in  Him  whose  death  the  eucharislical 


432  SERMON  XXVI. 

feast  commemorates.  Nor  does  even  that  charity  which 
<<  hopelh  all  things,"  demand  of  us  the  supposition,  that 
every  communicant  is  a  true  Christian.  If  a  Judas  was 
found  in  the  little  company  of  the  apostles,  who  can  douht, 
that  unsound  professors  exist  at  the  present  day  ?  But, 
brethren,  after  these  concessions  are  made,  we  appeal  to 
your  candour,  whether  the  communion  table  may  not  still 
be  regarded  as  the  safest  criterion  by  which  to  estimate 
the  number  of  our  Redeemer's  little  flock.  Judging  by 
this  criterion,  we  shall  have  too  much  reason  to  ask, 
*'  Have  any  of  the  rulers  or  of  the  Pharisees  believed  on 
him?" 

Nor  is  it  very  difficult  to  assign  the  reason,  why,  al- 
though so  many  of  tlie  rulers  and  of  the  Pharisees  seem 
anxious  to  enjoy  the  advantages,  so  few  of  them  are  dis- 
posed to  submit  to  the  requisitions  of  religion.  The  gos- 
pel which  we  preach  addresses  no  direct  appeal  to  the 
natural  passions  of  men.  It  seeks  to  arrest  and  turn  into 
another  channel,  the  current  of  human  affections.  It  would 
lead  our  thoughts  from  created  things  up  to  the  great  Cre- 
ator. It  represents  the  present  as  a  state  of  discipline. 
It  points  to  the  future  world  as  the  only  land  of  promise. 
It  casts  a  shade  over  the  things  that  are  temporal,  and 
discloses,  in  all  their  importance,  the  things  that  are  eter- 
nal. Its  language  to  the  human  being  is,  "  Tiiou  shalt 
love  tlie  Lord  thy  God  with  all  thy  heart,  and  with  all 
thy  soul,  and  with  all  thy  mind,  and  with  all  thy  strength." 
And  again  it  says  to  men,  <^  Lay  not  up  for  yourselves 
treasures  upon  earth,  where  moth  and  rust  dotli  corrupt, 
and  where  thieves  break  through  and  steal :  but  lay  up 
for  yourselves  treasures  in  heaven,  where  neither  moth 
nor  rust  dotii  corrupt,  and  where  thieves  do  not  break 
through  and  steal." 

To  be  more  particular  and  explicit;  tlie  rulers  and  the 


SERMON  XXVI.  433 

Pharisees — the  wealthy  and  the  powerful — may  he  di- 
vided into  two  classes — tiiose  who  are  engaged  in  the  pur- 
suit of  pleasure,  and  those  who  are  engaged  in  the  pur- 
suit of  honour.  Now,  it  may  he  easily  shown,  that  the 
gospel  of  Christ  is  little  fitted  to  conciliate  the  favour, 
and  enlist  the  sympathies  of  either  of  these  classes  of  men. 

In  the  first  place,  we  remark,  that  tliey  who  possess 
the  means  of  gratifying  their  sensual  appetites  and  pas- 
sions, are  too  seldom  ahle  to  resist  the  powerful  tempta- 
tions created  hy  such  a  circumstance.  A  hahit  of  unre- 
strained indulgence  is  thus  formed,  which  is  rarely  over- 
come hy  any  motive  that  can  he  presented  to  the  mind. 
Hence  it  is,  as  every  one  knows,  that  the  sons  of  the  opu- 
lent so  freijuently  fall  victims  to  dissipation.  Now,  the 
religion  of  the  New  Testament  condemns  with  a  voice  of 
authority  and  sternness,  such  as  never  emanated  from  the 
porticos  of  philosophy,  the  immoderate  pursuit  of  plea- 
sure. It  aims  to  hring  all  our  thoughts  and  aifections 
under  the  supreme  control  of  reason,  or,  as  we  should  ra- 
ther say,  under  that  of  faith,  a  principle  more  unerring  in 
its  dictates,  and  more  commanding  in  its  influence,  than 
reason.  It  tells  us,  and  without  any  of  that  reserve  and 
that  mincing,  which  disgrace  the  pages  of  so  many  of  our 
moralists,  that  fleshly  lusts  war  against  the  soul — are 
inimical  and  even  fatal,  hoth  to  our  present  comfort,  and 
our  future  safety.  In  a  word,  it  directs  us  to  deny  our- 
selves, and  to  live  soberly,  righteously,  and  godly  on  the 
earth.  Can  we,  then,  wonder,  that  so  few  of  the  rulers 
or  of  the  Pharisees  believe  on  the  Lord  Jesus  Christ  ? 

Again,  Christianity  looks  with  an  eye  of  disdain,  on 
the  show  of  earthly  power,  and  the  trappings  of  earthly 
splendour.  She  teaches  her  votaries  to  say,  with  far  more 
sincerity  than  the  fallen  courtier  ever  said — 

"  Vain  pomp  and  gloiy  of  this  world,  we  liate  ye." 


434  SERMON  XXVI. 

The  gospel  is  a  system  which  not  only  tends,  but  openly 
professes  to  humble  every  aspiring  imagination  of  the  hu- 
man heart — which  promises  the  kingdom  of  heaven  to 
none  but  those  who  are  "  poor  in  spirit."  And  how  can 
such  a  system  be  acceptable  to  the  rulers  and  the  Phari- 
sees? Who  that  knows  any  thing  of  the  nature  and  re- 
quirements of  the  Christian  scheme,  does  not  discern,  that 
it  is  calculated  to  excite  the  hostility,  rather  than  elicit 
the  cordial  approbation  and  support  of  men  who  make 
the  attainment  of  popular  favour  and  political  eminence, 
the  primary  and  absorbing  object  of  their  pursuit? 

Upon  the  whole,  the  religion  of  Christ  is  a  stern  and 
an  uncompromising  religion.  It  gives  no  quarter  to  sin.  It 
admits  of  no  collusion  with  preconceived  opinions,  and 
long-cherished  inclinations.  It  calls  for  an  immediate  and 
unconditional  surrender  of  the  heart  to  Jehovah.  In  one 
sense,  it  has  entered  the  world  not  to  bring  peace  but  a 
sword.  It  wages  a  war  of  extermination  with  every  thing 
that  stands  in  opposition  to  the  Almighty's  claims  on  hu- 
man obedience.  It  demands,  that  the  glitter  of  wealth, 
the  aUurements  of  pleasure,  and  the  pomp  of  power,  be 
sacrificed,  without  a  murmur  on  the  altar  of  Heaven.  It 
declares,  in  language  the  most  express,  that  the  service  of 
two  masters  at  the  same  time  is  utterly  impracticable.  It 
tells  us,  that  so  long  as  Mammon  exercises  undisputed 
dominion  over  one  inch  of  territory  in  the  soul,  the  King 
of  Zion  will  not  condescend  to  accept  the  sovereignty  of 
all  that  may  be  left.  He  can  bear  no  rival  near  his  throne. 
The  direction  of  our  divine  Lord  is,  "  If  any  man  will 
come  after  me,  let  him  deny  himself,  and  take  up  his 
cross,  and  follow  me" — a  direction  which  he  enforces  by 
asking  that  solemn  question,  "  For  what  is  a  man  profited, 
if  he  shall  gain  the  whole  world  and  lose  his  own  soul? 
or  what  shall  a  man  give  in  exchange  for  his  soul?" 


SERMON  XXVI.  435 

Enough,  we  presume,  has  now  heen  said  to  explain 
why  and  how  it  is,  that  the  rulers  and  the  Pharisees  are 
so  little  disposed  to  contemplate  our  relii^ion  with  a  fa- 
vourahle  eye.  Its  terms,  they  say,  are  too  rigid.  Its  ex- 
clusive demands  they  cannot  hrook.  A  partial  submission 
to  the  restraints  which  it  would  impose  on  their  conduct, 
they  might  persuade  themselves  to  tolerate.  But  whea 
they  are  given  to  understand,  that  an  unreserved  conse- 
cration of  their  mental  faculties  and  physical  powers  to 
the  divine  service  is  insisted  upon,  their  language  is, 
"This  is  a  hard  saying,  who  can  hear  it?''  They  are 
anxious  to  reconcile  the  love  of  God  with  the  love  of  the 
"World.  They  are  determined  to  try  the  experiment,  how 
far  an  alliance  may  be  formed  between  righteousness  and 
unrighteousness,  between  light  and  darkness,  between 
Christ  and  Belial,  between  faith  and  iniidelity,  between 
the  temple  of  God  and  idols.  In  fine,  they  virtually  con- 
tend, that  althougli  there  may  be  no  royal  road  to  geome- 
try, or  any  other  science,  there  must  be  a  royal  road  to 
lieaven. 

We  now  hasten  to  our  concluding  remarks. 

This  subject  addresses  itself  with  an  energy  which 
ought  not  to  be  resisted,  to  those  professed  followers  of 
Christ  whose  lot  it  is  to  move  in  the  more  elevated  regions 
of  society.  It  reminds  them  of  the  peculiar  temptations 
to  which  they  are  exposed,  'and  urges  them  to  the  exer- 
cise of  correspondent  vigilance  and  activity.  It  tells  them, 
that  they  have  need  of  constant  watchfulness  and  unceas- 
ing prayer,  lest  the  glare  of  wealth,  the  parade  of  power, 
and  the  blandishments  of  pleasure,  should  so  far  alienate 
their  afl'ections  from  their  Maker,  as  to  render  their  re- 
covery by  grace,  if  not  absolutely  impossible,  at  least  in- 
consistent with  the  principles  and  practice  of  the  divine 
admiuibtration. 


436  SERMON  XXVI. 

And  here  let  it  be  observed,  that  when  the  opulent  and 
the  infliuential  refuse  to  believe  on  the  Son  of  God,  they 
injure  not  only  their  own  souls,  but  the  souls  of  others. 
We  all  know  the  effect  which  their  example  has  on  the 
whole  mass  of  the  community.   To  a  certain  extent,  they 
set  the  fashion,  if  we  may  be  allowed  so  to  speak,  in 
morals  and  religion  as  well  as  in  dress,  furniture  and 
literature.  Who,  then,  can  tell,  how  far  they  are  charge- 
able  with   the  aggregate  corruption  of  society  ?     This 
consideration,   too,  acquires  additional  force,  when  we 
reflect,  that  their  example   and   influence,  if  in   favour 
of  real,  evangelical  piety,  might  contribute  much  towards 
the  general  prevalence  of  virtuous  and   devout  habits, 
and   the   consequent   amelioration   of  human   nature  in 
respect  to  its  present  condition  and  its  future  prospects. 
Yes,  their  active  exertions — their  zealous  co-operation — 
with  the  sincere  friends  of  Christ  in  the  humbler  walks  of 
life,  would,  ere  long,  remove  every  obstacle  to  the  arrival 
of  that  predicted  period,  in  which  purity,  peace  and  hap- 
piness shall  be  diffused,  through  the  medium  of  the  gos- 
pel,  over  every  continent,   and   among   the  islands   of 
every  sea. 

Come,  then,  ye  to  whom  providence  has  allotted  wealth, 
distinction  and  influence,  and  manifest  your  gratitude  for 
these  favours,  by  an  open  and  unhesitating  acceptance  of 
Christ's  salvation.  Acknowledge  Jehovah  as  your  only 
legitimate  Sovereign.  Let  other  lords  no  longer  have 
dominion  over  you.  And  especially  would  we  urge  you 
to  abandon  for  ever  the  idea  which  too  many  entertain, 
that  religion — we  mean  real,  practical  religion — is  a  thing 
adapted  only  to  the  weaker  and  less  enlightened  classes 
of  men.  Such  a  notion,  let  us  assure  you,  is  wholly  un- 
founded. We  are  bold  to  say,  that  it  will  not  disgrace 
your  intellects,  whatever  may  be  their  degree  of  strength 


SEUMON  XXVI.  437 

and  cultivation,  to  become  followers  of  the  Son  of  God. 
We  have  no  fear  in  hazarding  this  assertion,  when  we 
recollect,  that  Newton,  who  according  to  common  appre- 
hension, is  without  a  competitor  on  the  arena  of  mind,  and 
Locke,  who,  perhaps,  takes  the  second  station  among  the 
imaster  spirits  of  our  race,  were  sincere  and  consistent  be- 
lievers in  Christ.  To  these  how  many  more  names  of  the 
highest  celebrity,  might  we  easily  add  ? — Boyle,  Hale, 
Milton,  Addison,  Johnson  and  others.     And  O!  are  any 
of  you,  brethren,  going  to  spurn  a  religion  which  the  un- 
destanding  of  such  men  accounted  worthy  of  all  accepta- 
tion?    Where  is  the  individual  of  this  assembly,  who, 
wiser  and  abler  than  Newton  and  Locke,  is  ashamed  of 
Jesus  and  his  words  ? — Ah !  the  shame,  dear  hearers,  is 
all  on  the  side  of  those  who  refuse  to  avail  themselves  of 
the  glorious  expedient  which  divine  wisdom  and  benevo- 
lence have  revealed  for  their  deliverance  from  sin  and 
misery.     What,  then,  is  your  resolution?     The  question 
of  accepting  or  rejecting  the  great  salvation,  is  now  sub- 
mitted to  you.     The  alternative  of  the  gospel,  life  and 
death,  is  set  before  you.     We  call  upon  you  to  make 
your  election.     Now  is  the  accepted  time — to  day  is  the 
day  of  salvation.    Remember,  tliat  life  is  the  only  season 
for  repentance.     There  will  be  no  room — no  opportunity 
— for  this  great  duty  beyond  the  grave.     Indulge  not  the 
hope  that  the  moral  Governor  of  the  universe  will,  at  some 
remote  period  in  eternity,  unbar  the  prison  of  hell,  and 
set  free  its  wo-worn  inmates.     Infatuated  man !  we  would 
this  morning  caution  thee  against  any  such  delusive  an- 
ticipation  as   this.      We   tremble   to   think,   that   thou 
shouldst  be  thus  deceived,  and  we  beg  thee,  as  thou  dost 
love  thy  soul,  to  renounce  so  fatal  an  error.     The  mercy 
of  Deity  has  been  justly  compared  to  the  rainbow,  which 
cannot  be  seen  after  night.     It  blesses  the  sinner's  eye 

53 


438  SERMON  XX VT. 

throughout  the  day  of  his  probation  on  earth.     But  when 
the  sun  of  righteousness  has  gone  down,  and  the  long, 
long  night  of  eternity  has  set  in,  this  cheering  arch  never 
appears,   even   in  faintest    colours,   to  the   condemned 
spirit's  view.     Mercy  has  deserted  him,  and  the  farewell 
notes  of  hope  linger  on  his  ear,  and  haunt  his  imagination 
for  ever. — Come,  then,  before  it  be  too  late,  and  secure  the 
peace  and  happiness  which  the  gospel  tenders  to  your  ac- 
ceptance.    Be  wise,  and  consider  your  latter  end.     All 
other  wisdom  is  folly  compared  with  that  which  consists 
in  making  timely  provision  for  eternity,  by  the  exercise  of 
repentance  for  sin,  and  faith  in  the  one  Mediator  between 
God  and  men.     These  are  the  terms  of  salvation;  terms 
suited  alike  to  the  rich  and  the  poor — the  polished  and 
the  rude — the  fashionable  and  the  vulgar — ^the  philoso- 
pher and  the  peasant. — It  is  said,  that  the  learned  and 
illustrious   Selden,  as  he  approached  the  crisis   of  his 
earthly  career,  uttered  this  declaration :  '^  1  have  taken 
much  pains  to  know  every  thing  that  was  esteemed  worth 
knowing  among  men,  but  of  all   my  acquisitions   and 
readings  nothing  now  remains  with  me,  to  comfort  me  at 
the  close  of  life,  but  this  passage  of  Paul,  ^  It  is  a  faithful 
saying  and  worthy  of  all  acceptation,  that  Christ  Jesus 
came  into  the  world  to  save  sinners.'     To  this  I  cleave, 
and  herein  I  find  rest." 


